The following tool allows you to search the canons (decisions) of local and ecumenical church councils throughout history. Please use the Contact form to report any problems or provide feedback.
Instructions
To search, use the form selections and free-text search box at the top of the table. The free-text search is case insensitive and allows you to specify fields to include in the search. If you wish to use the free-text search along with the search selectors, first do a free-text search, then use the other selectors to further filter the search results.
Filter fields:
Name: Name of the church council.
Subject(s): The main subject of each individual decision/canon. The data in this field are incomplete and many of the subjects may be misidentified. It is a work-in-progress and should improve over time.
Patriarchate (s): Geographic region in which the council was held, based on the ancient ecclesiastical Pentarchy.
Council type(s): Ecumenical/Plenary, Regional Synod, Local Synod, Roman Catholic (specific), Eastern Orthodox (specific)
Search results contain the following:
Name – (Year): The year of the council are appended to the name. For older councils, this is often disputed. Consult the source for more details. When using this field as a filter, you can specify a beginning and end year.
Source: The source of information about the council and translation of the canons. The results are hyperlinked to the text, if possible.
Decision Text: Translated text of the canon.
Examples
To find all church canons that mention baptism prior to 500 AD:
– First, use the free-text search box to filter all decisions that mention “baptism”
– After the filtered results are displayed, in the “Year” filter, select each year under “500”
| Council | Text | Source | Patriarchate | Council Type | ||||||||
|---|---|---|---|---|---|---|---|---|---|---|---|---|
| 270 | First Council of Nicaea | 325 | 1 | If any one in sickness has been subjected by physicians to a surgical operation, or if he has been castrated by barbarians, let him remain among the clergy; but, if any one in sound health has castrated himself, it behoves that such an one, if [already] enrolled among the clergy, should cease [from his ministry], and that from henceforth no such person should be promoted. But, as it is evident that this is said of those who wilfully do the thing and presume to castrate themselves, so if any have been made eunuchs by barbarians, or by their masters, and should otherwise be found worthy, such men the Canon admits to the clergy. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.vii.vi.i.html | 1 | Constantinople | Ecumenical/Plenary | |||
| 271 | First Council of Nicaea | 325 | 2 | Forasmuch as, either from necessity, or through the urgency of individuals, many things have been done contrary to the Ecclesiastical canon, so that men just converted from heathenism to the faith, and who have been instructed but a little while, are straightway brought to the spiritual laver, and as soon as they have been baptized, are advanced to the episcopate or the presbyterate, it has seemed right to us that for the time to come no such thing shall be done. For to the catechumen himself there is need of time and of a longer trial after baptism. For the apostolical saying is clear, “Not a novice; lest, being lifted up with pride, he fall into condemnation and the snare of the devil.” But if, as time goes on, any sensual sin should be found out about the person, and he should be convicted by two or three witnesses, let him cease from the clerical office. And whoso shall transgress these [enactments] will imperil his own clerical position, as a person who presumes to disobey the great Synod. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.vii.vi.iii.html | 1 | Constantinople | Ecumenical/Plenary | |||
| 272 | First Council of Nicaea | 325 | 3 | The great Synod has stringently forbidden any bishop, presbyter, deacon, or any one of the clergy whatever, to have a subintroducta dwelling with him, except only a mother, or sister, or aunt, or such persons only as are beyond all suspicion. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.vii.vi.iv.html | 1 | Constantinople | Ecumenical/Plenary | |||
| 273 | First Council of Nicaea | 325 | 4 | It is by all means proper that a bishop should be appointed by all the bishops in the province; but should this be difficult, either on account of urgent necessity or because of distance, three at least should meet together, and the suffrages of the absent [bishops] also being given and communicated in writing, then the ordination should take place. But in every province the ratification of what is done should be left to the Metropolitan. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.vii.vi.v.html | 1 | Constantinople | Ecumenical/Plenary | |||
| 274 | First Council of Nicaea | 325 | 5 | Concerning those, whether of the clergy or of the laity, who have been excommunicated in the several provinces, let the provision of the canon be observed by the bishops which provides that persons cast out by some be not readmitted by others. Nevertheless, inquiry should be made whether they have been excommunicated through captiousness, or contentiousness, or any such like ungracious disposition in the bishop. And, that this matter may have due investigation, it is decreed that in every province synods shall be held twice a year, in order that when all the bishops of the province are assembled together, such questions may by them be thoroughly examined, that so those who have confessedly offended against their bishop, may be seen by all to be for just cause excommunicated, until it shall seem fit to a general meeting of the bishops to pronounce a milder sentence upon them. And let these synods be held, the one before Lent, (that the pure Gift may be offered to God after all bitterness has been put away), and let the second be held about autumn. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.vii.vi.vi.html | 1 | Constantinople | Ecumenical/Plenary | |||
| 275 | First Council of Nicaea | 325 | 6 | Let the ancient customs in Egypt, Libya and Pentapolis prevail, that the Bishop of Alexandria have jurisdiction in all these, since the like is customary for the Bishop of Rome also. Likewise in Antioch and the other provinces, let the Churches retain their privileges. And this is to be universally understood, that if any one be made bishop without the consent of the Metropolitan, the great Synod has declared that such a man ought not to be a bishop. If, however, two or three bishops shall from natural love of contradiction, oppose the common suffrage of the rest, it being reasonable and in accordance with the ecclesiastical law, then let the choice of the majority prevail. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.vii.vi.viii.html | 1 | Constantinople | Ecumenical/Plenary | |||
| 276 | First Council of Nicaea | 325 | 7 | Since custom and ancient tradition have prevailed that the Bishop of Ælia [i.e., Jerusalem] should be honoured, let him, saving its due dignity to the Metropolis, have the next place of honour. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.vii.vi.x.html | 1 | Constantinople | Ecumenical/Plenary | |||
| 277 | First Council of Nicaea | 325 | 8 | Concerning those who call themselves Cathari, if they come over to the Catholic and Apostolic Church, the great and holy Synod decrees that they who are ordained shall continue as they are in the clergy. But it is before all things necessary that they should profess in writing that they will observe and follow the dogmas of the Catholic and Apostolic Church; in particular that they will communicate with persons who have been twice married, and with those who having lapsed in persecution have had a period [of 20 penance] laid upon them, and a time [of restoration] fixed so that in all things they will follow the dogmas of the Catholic Church. Wheresoever, then, whether in villages or in cities, all of the ordained are found to be of these only, let them remain in the clergy, and in the same rank in which they are found. But if they come over where there is a bishop or presbyter of the Catholic Church, it is manifest that the Bishop of the Church must have the bishop’s dignity; and he who was named bishop by those who are called Cathari shall have the rank of presbyter, unless it shall seem fit to the Bishop to admit him to partake in the honour of the title. Or, if this should not be satisfactory, then shall the bishop provide for him a place as Chorepiscopus, or presbyter, in order that he may be evidently seen to be of the clergy, and that there may not be two bishops in the city. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.vii.vi.xii.html | 1 | Constantinople | Ecumenical/Plenary | |||
| 278 | First Council of Nicaea | 325 | 9 | If any presbyters have been advanced without examination, or if upon examination they have made confession of crime, and men acting in violation of the canon have laid hands upon them, notwithstanding their confession, such the canon does not admit; for the Catholic Church requires that [only] which is blameless. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.vii.vi.xiv.html | 1 | Constantinople | Ecumenical/Plenary | |||
| 279 | First Council of Nicaea | 325 | 10 | If any who have lapsed have been ordained through the ignorance, or even with the previous knowledge of the ordainers, this shall not prejudice the canon of the Church; for when they are discovered they shall be deposed. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.vii.vi.xv.html | 1 | Constantinople | Ecumenical/Plenary | |||
| 280 | First Council of Nicaea | 325 | 11 | Concerning those who have fallen without compulsion, without the spoiling of their property, without danger or the like, as happened during the tyranny of Licinius, the Synod declares that, though they have deserved no clemency, they shall be dealt with mercifully. As many as were communicants, if they heartily repent, shall pass three years among the hearers; for seven years they shall be prostrators; and for two years they shall communicate with the people in prayers, but without oblation. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.vii.vi.xvi.html | 1 | Constantinople | Ecumenical/Plenary | |||
| 281 | First Council of Nicaea | 325 | 12 | As many as were called by grace, and displayed the first zeal, having cast aside their military girdles, but afterwards returned, like dogs, to their own vomit, (so that some spent money and by means of gifts regained their military stations); let these, after they have passed the space of three years as hearers, be for ten years prostrators. But in all these cases it is necessary to examine well into their purpose and what their repentance appears to be like. For as many as give evidence of their conversions by deeds, and not pretence, with fear, and tears, and perseverance, and good works, when they have fulfilled their appointed time as hearers, may properly communicate in prayers; and after that the bishop may determine yet more favourably concerning them. But those who take [the matter] with indifference, and who think the form of [not] entering the Church is sufficient for their conversion, must fulfil the whole time. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.vii.vi.xviii.html | 1 | Constantinople | Ecumenical/Plenary | |||
| 282 | First Council of Nicaea | 325 | 13 | Concerning the departing, the ancient canonical law is still to be maintained, to wit, that, if any man be at the point of death, he must not be deprived of the last and most indispensable Viaticum. But, if any one should be restored to health again who has received the communion when his life was despaired of, let him remain among those who communicate in prayers only. But in general, and in the case of any dying person whatsoever asking to receive the Eucharist, let the Bishop, after examination made, give it him. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.vii.vi.xix.html | 1 | Constantinople | Ecumenical/Plenary | |||
| 283 | First Council of Nicaea | 325 | 14 | Concerning catechumens who have lapsed, the holy and great Synod has decreed that, after they have passed three years only as hearers, they shall pray with the catechumens. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.vii.vi.xxi.html | 1 | Constantinople | Ecumenical/Plenary | |||
| 284 | First Council of Nicaea | 325 | 15 | On account of the great disturbance and discords that occur, it is decreed that the custom prevailing in certain places contrary to the Canon, must wholly be done away; so that neither bishop, presbyter, nor deacon shall pass from city to city. And if any one, after this decree of the holy and great Synod, shall attempt any such thing, or continue in any such course, his proceedings shall be utterly void, and he shall be restored to the Church for which he was ordained bishop or presbyter. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.vii.vi.xxii.html | 1 | Constantinople | Ecumenical/Plenary | |||
| 285 | First Council of Nicaea | 325 | 16 | Neither presbyters, nor deacons, nor any others enrolled among the clergy, who, not having the fear of God before their eyes, nor regarding the ecclesiastical Canon, shall recklessly remove from their own church, ought by any means to be received by another church; but every constraint should be applied to restore them to their own parishes; and, if they will not go, they must be excommunicated. And if anyone shall dare surreptitiously to carry off and in his own Church ordain a man belonging to another, without the consent of his own proper bishop, from whom although he was enrolled in the clergy list he has seceded, let the ordination be void. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.vii.vi.xxiv.html | 1 | Constantinople | Ecumenical/Plenary | |||
| 286 | First Council of Nicaea | 325 | 17 | Forasmuch as many enrolled among the Clergy, following covetousness and lust of gain, have forgotten the divine Scripture, which says, “He hath not given his money upon usury,” and in lending money ask the hundredth of the sum [as monthly interest], the holy and great Synod thinks it just that if after this decree any one be found to receive usury, whether he accomplish it by secret transaction or otherwise, as by demanding the whole and one half, or by using any other contrivance whatever for filthy lucre’s sake, he shall be deposed from the clergy and his name stricken from the list. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.vii.vi.xxv.html | 1 | Constantinople | Ecumenical/Plenary | |||
| 287 | First Council of Nicaea | 325 | 18 | It has come to the knowledge of the holy and great Synod that, in some districts and cities, the deacons administer the Eucharist to the presbyters, whereas neither canon nor custom permits that they who have no right to offer should give the Body of Christ to them that do offer. And this also has been made known, that certain deacons now touch the Eucharist even before the bishops. Let all such practices be utterly done away, and let the deacons remain within their own bounds, knowing that they are the ministers of the bishop and the inferiors of the presbyters. Let them receive the Eucharist according to their order, after the presbyters, and let either the bishop or the presbyter administer to them. Furthermore, let not the deacons sit among the presbyters, for that is contrary to canon and order. And if, after this decree, any one shall refuse to obey, let him be deposed from the diaconate. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.vii.vi.xxvii.html | 1 | Constantinople | Ecumenical/Plenary | |||
| 288 | First Council of Nicaea | 325 | 19 | Concerning the Paulianists who have flown for refuge to the Catholic Church, it has been decreed that they must by all means be rebaptized; and if any of them who in past time have been numbered among their clergy should be found blameless and without reproach, let them be rebaptized and ordained by the Bishop of the Catholic Church; but if the examination should discover them to be unfit, they ought to be deposed. Likewise in the case of their deaconesses, and generally in the case of those who have been enrolled among their clergy, let the same form be observed. And we mean by deaconesses such as have assumed the habit, but who, since they have no imposition of hands, are to be numbered only among the laity. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.vii.vi.xxviii.html | 1 | Constantinople | Ecumenical/Plenary | |||
| 289 | First Council of Nicaea | 325 | 20 | Forasmuch as there are certain persons who kneel on the Lord’s Day and in the days of Pentecost, therefore, to the intent that all things may be uniformly observed everywhere (in every parish), it seems good to the holy Synod that prayer be made to God standing. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.vii.vi.xxx.html | 1 | Constantinople | Ecumenical/Plenary | |||
| 290 | Second Council of Constantinople | 553 | 1 | If anyone shall not confess that the nature or essence of the Father, of the Son, and of the Holy Ghost is one, as also the force and the power; [if anyone does not confess] a consubstantial Trinity, one Godhead to be worshipped in three subsistences or Persons: let him be anathema. For there is but one God even the Father of whom are all things, and one Lord Jesus Christ through whom are all things, and one Holy Spirit in whom are all things. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xii.vii.html | 5 | Constantinople | Ecumenical/Plenary | |||
| 291 | Second Council of Constantinople | 553 | 2 | If anyone shall not confess that the Word of God has two nativities, the one from all eternity of the Father, without time and without body; the other in these last days, coming down from heaven and being made flesh of the holy and glorious Mary, Mother of God and always a virgin, and born of her: let him be anathema. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xii.vii.html | 5 | Constantinople | Ecumenical/Plenary | |||
| 292 | Second Council of Constantinople | 553 | 3 | Christology | If anyone shall say that the wonder-working Word of God is one [Person] and the Christ that suffered another; or shall say that God the Word was with the woman-born Christ, or was in him as one person in another, but that he was not one and the same our Lord Jesus Christ, the Word of God, incarnate and made man, and that his miracles and the sufferings which of his own will he endured in the flesh were not of the same [Person]: let him be anathema. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xii.vii.html | 5 | Constantinople | Ecumenical/Plenary | ||
| 293 | Second Council of Constantinople | 553 | 4 | Christology | If anyone shall say that the union of the Word of God to man was only according to grace or energy, or dignity, or equality of honour, or authority, or relation, or effect, or power, or according to good pleasure in this sense that God the Word was pleased with a man, that is to say, that he loved him for his own sake, as says the senseless Theodorus, or [if anyone pretends that this union exists only] so far as likeness of name is concerned, as the Nestorians understand, who call also the Word of God Jesus and Christ, and even accord to the man the names of Christ and of Son, speaking thus clearly of two persons, and only designating disingenuously one Person and one Christ when the reference is to his honour, or his dignity, or his worship; if anyone shall not acknowledge as the Holy Fathers teach, that the union of God the Word is made with the flesh animated by a reasonable and living soul, and that such union is made synthetically and hypostatically, and that therefore there is only one Person, to wit: our Lord Jesus Christ, one of the Holy Trinity: let him be anathema. As a matter of fact the word “union” (τῆς ἑνώςεως) has many meanings, and the partisans of Apollinaris and Eutyches have affirmed that these natures are confounded inter se, and have asserted a union produced by the mixture of both. On the other hand the followers of Theodorus and of Nestorius rejoicing in the division of the natures, have taught only a relative union. Meanwhile the Holy Church of God, condemning equally the impiety of both sorts of heresies, recognises the union of God the Word with the flesh synthetically, that is to say, hypostatically. For in the mystery of Christ the synthetical union not only preserves unconfusedly the natures which are united, but also allows no separation. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xii.vii.html | 5 | Constantinople | Ecumenical/Plenary | ||
| 294 | Second Council of Constantinople | 553 | 5 | Christology | If anyone understands the expression “one only Person of our Lord Jesus Christ” in this sense, that it is the union of many hypostases, and if he attempts thus to introduce into the mystery of Christ two hypostases, or two Persons, and, after having introduced two persons, speaks of one Person only out of dignity, honour or worship, as both Theodorus and Nestorius insanely have written; if anyone shall calumniate the holy Council of Chalcedon, pretending that it made use of this expression [one hypostasis] in this impious sense, and if he will not recognize rather that the Word of God is united with the flesh hypostatically, and that therefore there is but one hypostasis or one only Person, and that the holy Council of Chalcedon has professed in this sense the one Person of our Lord Jesus Christ: let him be anathema. For since one of the Holy Trinity has been made man, viz.: God the Word, the Holy Trinity has not been increased by the addition of another person or hypostasis. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xii.vii.html | 5 | Constantinople | Ecumenical/Plenary | ||
| 295 | Second Council of Constantinople | 553 | 6 | If anyone shall not call in a true acceptation, but only in a false acceptation, the holy, glorious, and ever-virgin Mary, the Mother of God, or shall call her so only in a relative sense, believing that she bare only a simple man and that God the word was not incarnate of her, but that the incarnation of God the Word resulted only from the fact that he united himself to that man who was born [of her];309 if he shall calumniate the Holy Synod of Chalcedon as though it had asserted the Virgin to be Mother of God according to the impious sense of Theodore; or if anyone shall call her the mother of a man (ἀνθρωποτόκον) or the Mother of Christ (Χριστοτόκον), as if Christ were not God, and shall not confess that she is exactly and truly the Mother of God, because that God the Word who before all ages was begotten of the Father was in these last days made flesh and born of her, and if anyone shall not confess that in this sense the holy Synod of Chalcedon acknowledged her to be the Mother of God: let him be anathema. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xii.vii.html | 5 | Constantinople | Ecumenical/Plenary | |||
| 296 | Second Council of Constantinople | 553 | 7 | Christology | If anyone using the expression, “in two natures,” does not confess that our one Lord Jesus Christ has been revealed in the divinity and in the humanity, so as to designate by that expression a difference of the natures of which an ineffable union is unconfusedly made, [a union] in which neither the nature of the Word was changed into that of the flesh, nor that of the flesh into that of the Word, for each remained that it was by nature, the union being hypostatic; but shall take the expression with regard to the mystery of Christ in a sense so as to divide the parties, or recognising the two natures in the only Lord Jesus, God the Word made man, does not content himself with taking in a theoretical manner310 the difference of the natures which compose him, which difference is not destroyed by the union between them, for one is composed of the two and the two are in one, but shall make use of the number [two] to divide the natures or to make of them Persons properly so called: let him be anathema. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xii.vii.html | 5 | Constantinople | Ecumenical/Plenary | ||
| 297 | Second Council of Constantinople | 553 | 8 | Christology | If anyone uses the expression “of two natures,” confessing that a union was made of the Godhead and of the humanity, or the expression “the one nature made flesh of God the Word,” and shall not so understand those expressions as the holy Fathers have taught, to wit: that of the divine and human nature there was made an hypostatic union, whereof is one Christ; but from these expressions shall try to introduce one nature or substance [made by a mixture] of the Godhead and manhood of Christ; let him be anathema. For in teaching that the only-begotten Word was united hypostatically [to humanity] we do not mean to say that there was made a mutual confusion of natures, but rather each [nature] remaining what it was, we understand that the Word was united to the flesh. Wherefore there is one Christ, both God and man, consubstantial with the Father as touching his Godhead, and consubstantial with us as touching his manhood. Therefore they are equally condemned and anathematized by the Church of God, who divide or part the mystery of the divine dispensation of Christ, or who introduce confusion into that mystery. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xii.vii.html | 5 | Constantinople | Ecumenical/Plenary | ||
| 298 | Second Council of Constantinople | 553 | 9 | If anyone shall take the expression, Christ ought to be worshipped in his two natures, in the sense that he wishes to introduce thus two adorations, the one in special relation to God the Word and the other as pertaining to the man; or if anyone to get rid of the flesh, [that is of the humanity of Christ,] or to mix together the divinity and the humanity, shall speak monstrously of one only nature or essence (φύσιν ἤγουν οὐσίαν) of the united (natures), and so worship Christ, and does not venerate, by one adoration, God the Word made man, together with his flesh, as the Holy Church has taught from the beginning: let him be anathema. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xii.vii.html | 5 | Constantinople | Ecumenical/Plenary | |||
| 299 | Second Council of Constantinople | 553 | 10 | If anyone does not confess that our Lord Jesus Christ who was crucified in the flesh is true God and the Lord of Glory and one of the Holy Trinity: let him be anathema. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xii.vii.html | 5 | Constantinople | Ecumenical/Plenary | |||
| 300 | Second Council of Constantinople | 553 | 11 | If anyone does not anathematize Arius, Eunomius, Macedonius, Apollinaris, Nestorius, Eutyches and Origen, as well as their impious writings, as also all other heretics already condemned and anathematized by the Holy Catholic and Apostolic Church, and by the aforesaid four Holy Synods and [if anyone does not equally anathematize] all those who have held and hold or who in their impiety persist in holding to the end the same opinion as those heretics just mentioned: let him be anathema. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xii.vii.html | 5 | Constantinople | Ecumenical/Plenary | |||
| 301 | Second Council of Constantinople | 553 | 12 | Heresy | If anyone defends the impious Theodore of Mopsuestia, who has said that the Word of God is one person, but that another person is Christ, vexed by the sufferings of the soul and the desires of the flesh, and separated little by little above that which is inferior, and become better by the progress in good works and irreproachable in his manner of life, as a mere man was baptized in the name of the Father, and of the Son, and of the Holy Ghost, and obtained by this baptism the grace of the Holy Spirit, and became worthy of Sonship, and to be worshipped out of regard to the Person of God the Word (just as one worships the image of an emperor) and that he is become, after the resurrection, unchangeable in his thoughts and altogether without sin. And, again, this same impious Theodore has also said that the union of God the Word with Christ is like to that which, according to the doctrine of the Apostle, exists between a man and his wife, “They twain shall be in one flesh.” The same [Theodore] has dared, among numerous other blasphemies, to say that when after the resurrection the Lord breathed upon his disciples, saying, “Receive the Holy Ghost,” he did not really give them the Holy Spirit, but that he breathed upon them only as a sign. He likewise has said that the profession of faith made by Thomas when he had, after the resurrection, touched the hands and the side of the Lord, viz.: “My Lord and my God,” was not said in reference to Christ, but that Thomas, filled with wonder at the miracle of the resurrection, thus thanked God who had raised up Christ. And moreover (which is still more scandalous) this same Theodore in his Commentary on the Acts of the Apostles compares Christ to Plato, Manichæus, Epicurus and Marcion, and says that as each of these men having discovered his own doctrine, had given his name to his disciples, who were called Platonists, Manicheans, Epicureans and Marcionites, just so Christ, having discovered his doctrine, had given the name Christians to his disciples. If, then, anyone shall defend this most impious Theodore and his impious writings, in which he vomits the blasphemies mentioned above, and countless others besides against our Great God and Saviour Jesus Christ, and if anyone does not anathematize him or his impious writings, as well as all those who protect or defend him, or who assert that his exegesis is orthodox, or who write in favour of him and of his impious works, or those who share the same opinions, or those who have shared them and still continue unto the end in this heresy: let him be anathema. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xii.vii.html | 5 | Constantinople | Ecumenical/Plenary | ||
| 302 | Second Council of Constantinople | 553 | 13 | If anyone shall defend the impious writings of Theodoret, directed against the true faith and against the first holy Synod of Ephesus and against St. Cyril and his XII. Anathemas, and [defends] that which he has written in defence of the impious Theodore and Nestorius, and of others having the same opinions as the aforesaid Theodore and Nestorius, if anyone admits them or their impiety, or shall give the name of impious to the doctors of the Church who profess the hypostatic union of God the Word; and if anyone does not anathematize these impious writings and those who have held or who hold these sentiments, and all those who have written contrary to the true faith or against St. Cyril and his XII. Chapters, and who die in their impiety: let him be anathema. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xii.vii.html | 5 | Constantinople | Ecumenical/Plenary | |||
| 303 | Second Council of Constantinople | 553 | 14 | If anyone shall defend that letter which Ibas is said to have written to Maris the Persian, in which he denies that the Word of God incarnate of Mary, the Holy Mother of God and ever-virgin, was made man, but says that a mere man was born of her, whom he styles a Temple, as though the Word of God was one Person and the man another person; in which letter also he reprehends St. Cyril as a heretic, when he teaches the right faith of Christians, and charges him with writing things like to the wicked Apollinaris. In addition to this he vituperates the First Holy Council of Ephesus, affirming that it deposed Nestorius without discrimination and without examination. The aforesaid impious epistle styles the XII. Chapters of Cyril of blessed memory, impious and contrary to the right faith and defends Theodore and Nestorius and their impious teachings and writings. If anyone therefore shall defend the aforementioned epistle and shall not anathematize it and those who defend it and say that it is right or that a part of it is right, or if anyone shall defend those who have written or shall write in its favour, or in defence of the impieties which are contained in it, as well as those who shall presume to defend it or the impieties which it contains in the name of the Holy Fathers or of the Holy Synod of Chalcedon, and shall remain in these offences unto the end: let him be anathema. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xii.vii.html | 5 | Constantinople | Ecumenical/Plenary | |||
| 304 | Second Council of Constantinople | 553 | 1 | If anyone asserts the fabulous pre-existence of souls, and shall assert the monstrous restoration which follows from it: let him be anathema. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xii.ix.html | 5 | Constantinople | Ecumenical/Plenary | |||
| 305 | Second Council of Constantinople | 553 | 2 | If anyone shall say that the creation (τὴυ παραγωγὴν) of all reasonable things includes only intelligences (νόας) without bodies and altogether immaterial, having neither number nor name, so that there is unity between them all by identity of substance, force and energy, and by their union with and knowledge of God the Word; but that no longer desiring the sight of God, they gave themselves over to worse things, each one following his own inclinations, and that they have taken bodies more or less subtile, and have received names, for among the heavenly Powers there is a difference of names as there is also a difference of bodies; and thence some became and are called Cherubims, others Seraphims, and Principalities, and Powers, and Dominations, and Thrones, and Angels, and as many other heavenly orders as there may be: let him be anathema. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xii.ix.html | 5 | Constantinople | Ecumenical/Plenary | |||
| 306 | Second Council of Constantinople | 553 | 3 | If anyone shall say that the sun, the moon and the stars are also reasonable beings, and that they have only become what they are because they turned towards evil: let him be anathema. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xii.ix.html | 5 | Constantinople | Ecumenical/Plenary | |||
| 307 | Second Council of Constantinople | 553 | 4 | If anyone shall say that the reasonable creatures in whom the divine love had grown cold have been hidden in gross bodies such as ours, and have been called men, while those who have attained the lowest degree of wickedness have shared cold and obscure bodies and are become and called demons and evil spirits: let him be anathema,. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xii.ix.html | 5 | Constantinople | Ecumenical/Plenary | |||
| 308 | Second Council of Constantinople | 553 | 5 | If anyone shall say that a psychic (ψυχικὴν) condition has come from an angelic or archangelic state, and moreover that a demoniac and a human condition has come from a psychic condition, and that from a human state they may become again angels and demons, and that each order of heavenly virtues is either all from those below or from those above, or from those above and below: let him be anathema. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xii.ix.html | 5 | Constantinople | Ecumenical/Plenary | |||
| 309 | Second Council of Constantinople | 553 | 6 | If anyone shall say that there is a twofold race of demons, of which the one includes the souls of men and the other the superior spirits who fell to this, and that of all the number of reasonable beings there is but one which has remained unshaken in the love and contemplation of God, and that that spirit is become Christ and the king of all reasonable beings, and that he has created318 all the bodies which exist in heaven, on earth, and between heaven and earth; and that the world which has in itself elements more ancient than itself, and which exists by themselves, viz.: dryness, damp, heat and cold, and the image (ιδέαν) to which it was formed, was so formed, and that the most holy and consubstantial Trinity did not create the world, but that it was created by the working intelligence (Νοῦς δημιρυργός) which is more ancient than the world, and which communicates to it its being: let him be anathema. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xii.ix.html | 5 | Constantinople | Ecumenical/Plenary | |||
| 310 | Second Council of Constantinople | 553 | 7 | If anyone shall say that Christ, of whom it is said that he appeared in the form of God, and that he was united before all time with God the Word, and humbled himself in these last days even to humanity, had (according to their expression) pity upon the divers falls which had appeared in the spirits united in the same unity (of which he himself is part), and that to restore them he passed through divers classes, had different bodies and different names, became all to all, an Angel among Angels, a Power among Powers, has clothed himself in the different classes of reasonable beings with a form corresponding to that class, and finally has taken flesh and blood like ours and is become man for men; [if anyone says all this] and does not profess that God the Word humbled himself and became man: let him be anathema. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xii.ix.html | 5 | Constantinople | Ecumenical/Plenary | |||
| 311 | Second Council of Constantinople | 553 | 8 | If anyone shall not acknowledge that God the Word, of the same substance with the Father and the Holy Ghost, and who was made flesh and became man, one of the Trinity, is Christ in every sense of the word, but [shall affirm] that he is so only in an inaccurate manner, and because of the abasement (κενώσαντα), as they call it, of the intelligence (νοῦς); if anyone shall affirm that this intelligence united (συνημμένον ) to God the Word, is the Christ in the true sense of the word, while the Logos is only called Christ because of this union with the intelligence, and e converso that the intelligence is only called God because of the Logos: let him be anathema. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xii.ix.html | 5 | Constantinople | Ecumenical/Plenary | |||
| 312 | Second Council of Constantinople | 553 | 9 | If anyone shall say that it was not the Divine Logos made man by taking an animated body with a ψυχὴ῾ λογικὴ and νοερὰ, that he descended into hell and ascended into heaven, but shall pretend that it is the Νοῦς which has done this, that Νοῦς of which they say (in an impious fashion) he is Christ properly so called, and that he is become so by the knowledge of the Monad: let him be anathema. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xii.ix.html | 5 | Constantinople | Ecumenical/Plenary | |||
| 313 | Second Council of Constantinople | 553 | 10 | If anyone shall say that after the resurrection the body of the Lord was ethereal, having the form of a sphere, and that such shall be the bodies of all after the resurrection; and that after the Lord himself shall have rejected his true body and after the others who rise shall have rejected theirs, the nature of their bodies shall be annihilated: let him be anathema. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xii.ix.html | 5 | Constantinople | Ecumenical/Plenary | |||
| 314 | Second Council of Constantinople | 553 | 11 | If anyone shall say that the future judgment signifies the destruction of the body and that the end of the story will be an immaterial ψύσις, and that thereafter there will no longer be any matter, but only spirit νοῦς): let him be anathema. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xii.ix.html | 5 | Constantinople | Ecumenical/Plenary | |||
| 315 | Second Council of Constantinople | 553 | 12 | If anyone shall say that the heavenly Powers and all men and the Devil and evil spirits are united with the Word of God in all respects, as the Νοῦς which is by them called Christ and which is in the form of God, and which humbled itself as they say; and [if anyone shall say] that the Kingdom of Christ shall have an end: let him be anathema. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xii.ix.html | 5 | Constantinople | Ecumenical/Plenary | |||
| 316 | Second Council of Constantinople | 553 | 13 | If anyone shall say that Christ [i.e., the Νοῦς] is in no wise different from other reasonable beings, neither substantially nor by wisdom nor by his power and might over all things but that all will be placed at the right hand of God, as well as he that is called by them Christ [the Νοῦς], as also they were in the feigned pre-existence of all things: let him be anathema. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xii.ix.html | 5 | Constantinople | Ecumenical/Plenary | |||
| 317 | Second Council of Constantinople | 553 | 14 | If anyone shall say that all reasonable beings will one day be united in one, when the hypostases as well as the numbers and the bodies shall have disappeared, and that the knowledge of the world to come will carry with it the ruin of the worlds, and the rejection of bodies as also the abolition of [all] names, and that there shall be finally an identity of the γνῶσις and of the hypostasis; moreover, that in this pretended apocatastasis, spirits only will continue to exist, as it was in the feigned pre-existence: let him be anathema. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xii.ix.html | 5 | Constantinople | Ecumenical/Plenary | |||
| 318 | Second Council of Constantinople | 553 | 15 | If anyone shall say that the life of the spirits (νοῶν) shall be like to the life which was in the beginning while as yet the spirits had not come down or fallen, so that the end and the beginning shall be alike, and that the end shall be the true measure of the beginning: let him be anathema. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xii.ix.html | 5 | Constantinople | Ecumenical/Plenary | |||
| 319 | Second Council of Constantinople | 553 | 1 | Whoever says or thinks that human souls pre-existed, i.e., that they had previously been spirits and holy powers, but that, satiated with the vision of God, they had turned to evil, and in this way the divine love in them had died out (ἀπψυγείσας) and they had therefore become souls (ψυχάς) and had been condemned to punishment in bodies, shall be anathema. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xii.x.html | 5 | Constantinople | Ecumenical/Plenary | |||
| 320 | Second Council of Constantinople | 553 | 2 | If anyone says or thinks that the soul of the Lord pre-existed and was united with God the Word before the Incarnation and Conception of the Virgin, let him be anathema. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xii.x.html | 5 | Constantinople | Ecumenical/Plenary | |||
| 321 | Second Council of Constantinople | 553 | 3 | If anyone says or thinks that the body of our Lord Jesus Christ was first formed in the womb of the holy Virgin and that afterwards there was united with it God the Word and the pre-existing soul, let him be anathema. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xii.x.html | 5 | Constantinople | Ecumenical/Plenary | |||
| 322 | Second Council of Constantinople | 553 | 4 | If anyone says or thinks that the Word of God has become like to all heavenly orders, so that for the cherubim he was a cherub, for the seraphim a seraph: in short, like all the superior powers, let him be anathema. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xii.x.html | 5 | Constantinople | Ecumenical/Plenary | |||
| 323 | Second Council of Constantinople | 553 | 5 | If anyone says or thinks that, at the resurrection, human bodies will rise spherical in form and unlike our present form, let him be anathema. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xii.x.html | 5 | Constantinople | Ecumenical/Plenary | |||
| 324 | Second Council of Constantinople | 553 | 6 | If anyone says that the heaven, the sun, the moon, the stars, and the waters that are above heavens, have souls, and are reasonable beings, let him be anathema. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xii.x.html | 5 | Constantinople | Ecumenical/Plenary | |||
| 325 | Second Council of Constantinople | 553 | 7 | If anyone says or thinks that Christ the Lord in a future time will be crucified for demons as he was for men, let him be anathema. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xii.x.html | 5 | Constantinople | Ecumenical/Plenary | |||
| 326 | Second Council of Constantinople | 553 | 8 | If anyone says or thinks that the power of God is limited, and that he created as much as he was able to compass, let him be anathema. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xii.x.html | 5 | Constantinople | Ecumenical/Plenary | |||
| 327 | Second Council of Constantinople | 553 | 9 | If anyone says or thinks that the punishment of demons and of impious men is only temporary, and will one day have an end, and that a restoration (ἀποκατάστασις) will take place of demons and of impious men, let him be anathema. Anathema to Origen and to that Adamantius, who set forth these opinions together with his nefarious and execrable and wicked doctrine320 and to whomsoever there is who thinks thus, or defends these opinions, or in any way hereafter at any time shall presume to protect them. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xii.x.html | 5 | Constantinople | Ecumenical/Plenary | |||
| 328 | Second Council of Nicaea | 787 | 1 | Images | The pattern for those who have received the sacerdotal dignity is found in the testimonies and instructions laid down in the canonical constitutions, which we receiving with a glad mind, sing unto the Lord God in the words of the God-inspired David, saying: “I have had as great delight in the way of thy testimonies as in all manner of riches.” “Thou hast commanded righteousness as thy testimonies for ever.” “Grant me understanding and I shall live.” Now if the word of prophesy bids us keep the testimonies of God forever and to live by them, it is evident that they must abide unshaken and without change. Therefore Moses, the prophet of God, speaketh after this manner: “To them nothing is to be added, and from them nothing is to be taken away.” And the divine Apostle glorying in them cries out, “which things the angels desire to look into,” and, “if an angel preach to you anything besides that which ye have received, let him be anathema.” Seeing these things are so, being thus well-testified unto us, we rejoice over them as he that hath found great spoil, and press to our bosom with gladness the divine canons, holding fast all the precepts of the same, complete and without change, whether they have been set forth by the holy trumpets of the Spirit, the renowned Apostles, or by the Six Ecumenical/Plenarys, or by Councils locally assembled for promulgating the decrees of the said Ecumenical/Plenarys, or by our holy Fathers. For all these, being illumined by the same Spirit, defined such things as were expedient. Accordingly those whom they placed under anathema, we likewise anathematize; those whom they deposed, we also depose; those whom they excommunicated, we also excommunicate; and those whom they delivered over to punishment, we subject to the same penalty. And now “let your conversation be without covetousness,” crieth out Paul the divine Apostle, who was caught up into the third heaven and heard unspeakable words. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xvi.xiv.i.html | 7 | Constantinople | Ecumenical/Plenary | ||
| 329 | Second Council of Nicaea | 787 | 2 | Images | That he who is to be ordained a Bishop must be steadfastly resolved to observe the canons, otherwise he shall not be ordained. When we recite the psalter, we promise God: “I will meditate upon thy statutes, and will not forget thy words.” It is a salutary thing for all Christians to observe this, but it is especially incumbent upon those who have received the sacerdotal dignity. Therefore we decree, that every one who is raised to the rank of the episcopate shall know the psalter by heart, so that from it he may admonish and instruct all the clergy who are subject to him. And diligent examination shall be made by the metropolitan whether he be zealously inclined to read diligently, and not merely now and then, the sacred canons, the holy Gospel, and the book of the divine Apostle, and all other divine Scripture; and whether he lives according to God’s commandments, and also teaches the same to his people. For the special treasure (οὐσία) of our high priesthood is the oracles which have been divinely delivered to us, that is the true science of the Divine Scriptures, as says Dionysius the Great. And if his mind be not set, and even glad, so to do and teach, let him not be ordained. For says God by the prophet, “Thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me.” | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xvi.xiv.ii.html | 7 | Constantinople | Ecumenical/Plenary | ||
| 330 | Second Council of Nicaea | 787 | 3 | Images | That it does not pertain to princes to choose a Bishop. Let every election of a bishop, presbyter, or deacon, made by princes stand null, according to the canon which says: If any bishop making use of the secular powers shall by their means obtain jurisdiction over any church, he shall be deposed, and also excommunicated, together with all who remain in communion with him. For he who is raised to the episcopate must be chosen by bishops, as was decreed by the holy fathers of Nice in the canon which says: It is most fitting that a bishop be ordained by all the bishops in the province; but if this is difficult to arrange, either on account of urgent necessity, or because of the length of the journey, three bishops at least having met together and given their votes, those also who are absent having signified their assent by letters, the ordination shall take place. The confirmation of what is thus done, shall in each province be given by the metropolitan thereof. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xvi.xiv.iii.html | 7 | Constantinople | Ecumenical/Plenary | ||
| 331 | Second Council of Nicaea | 787 | 4 | Images | That Bishops are to abstain from all receiving of gifts. The Church’s herald, Paul the divine Apostle, laying down a rule (κανόνα) not only for the presbyters of Ephesus but for the whole company of the priesthood, speaks thus explicitly, saying, “I have coveted no man’s silver or gold, or apparel. I have shewed you all things, how that so labouring ye ought to support the weak;” for he accounted it more blessed to give. Therefore we being taught by him do decree, that under no circumstances, shall a Bishop for the sake of filthy lucre invent feigned excuses for sins, and exact gold or silver or other gifts from the bishops, clergy, or monks who are subject to him. For says the Apostle, “The unrighteous shall not possess the kingdom of God,” and, “The children ought not to lay up for the parents, but the parents for the children.” If then any is found, who for the sake of exacting gold or any other gift, or who from personal feeling, has suspended from the ministry, or even excommunicated, any of the clergy subject to his jurisdiction, or who has closed any of the venerable temples, so that the service of God may not be celebrated in it, pouring out his madness even upon things insensible, and thus shewing himself to be without understanding, he shall be subjected to the same punishment he devised for others, and his trouble shall return on his own head, as a transgressor of God’s commandment and of the apostolic precepts. For Peter the supreme head (ἡ κερυφαία ἀκρότης) of the Apostles commands, “Feed the flock of God which is among you, taking the oversight thereof, not by constraint, but willingly; not for filthy lucre but of a ready mind; neither as being lords over the clergy (τῶν κλήρων [A.V. God’s heritage]); but being ensamples to the flock. And when the chief shepherd shall appear, ye shall receive a crown of glory that fadeth not away.” | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xvi.xiv.iv.html | 7 | Constantinople | Ecumenical/Plenary | ||
| 332 | Second Council of Nicaea | 787 | 5 | Images | That they who cast contumely upon clerics because they have been ordained in the church without bringing a gift with them, are to be published with a fine. It is a sin unto death when men incorrigibly continue in their sin, but they sin more deeply, who proudly lifting themselves up oppose piety and sincerity, accounting mammon of more worth than obedience to God, and caring nothing for his canonical precepts. The Lord God is not found among such, unless, perchance, having been humbled by their own fall, they return to a sober mind. It behoves them the rather to turn to God with a contrite heart and to pray for forgiveness and pardon of so grave a sin, and no longer to boast in an unholy gift. For the Lord is nigh unto them that are of a contrite heart. With regard, therefore, to those who pride themselves that because of their benefactions of gold they were ordained in the Church, and resting confidently in this evil custom (so alien from God and inconsistent with the whole priesthood), with a proud look and open mouth vilify with abusive words those who on account of the strictness of their life were chosen by the Holy Ghost and have been ordained without any gift of money, we decree in the first place that they take the lowest place in their order; but if they do not amend let them be subjected to a fine. But if it appear that any one has done this [i.e., given money], at any time as a price for ordination, let him be dealt with according to the Apostolic Canon which says: “If a bishop has obtained possession of his dignity by means of money (the same rule applies also to a presbyter or deacon) let him be deposed and also the one who ordained him, and let him also be altogether cut off from communion, even as Simon Magus was by me Peter.” To the same effect is the second canon of our holy fathers of Chalcedon, which says: If any bishop gives ordination in return for money, and puts up for sale that which cannot be sold, and ordains for money a bishop or chorepiscopus, or presbyter, or deacon, or any other of those who are reckoned among the clergy; or who for money shall appoint anyone to the office of œconomus, advocate, or paramonarius; or, in a word, who hath done anything else contrary to the canon, for the sake of filthy lucre—he who hath undertaken to do anything of this sort, having been convicted, shall be in danger of losing his degree. And he who has been ordained shall derive no advantage from the ordination or promotion thus negotiated; but let him remain a stranger to the dignity and responsibility which he attained by means of money. And if any one shall appear to have acted as a go-between in so shameful and godless a traffic, he also, if he be a cleric, shall be removed from his degree; if he be a layman or a monk, let him be excommunicated. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xvi.xiv.v.html | 7 | Constantinople | Ecumenical/Plenary | ||
| 333 | Second Council of Nicaea | 787 | 6 | Images | Concerning the holding of a local Synod at the time appointed. Since there is a canon which says, twice a year in each province, the canonical enquiries shall be made in the gatherings of the bishops; but because of the inconveniences which those who thus came together had to undergo in travelling, the holy fathers of the Sixth Council decreed that once each year, without regard to place or excuse which might be urged, a council should be held and the things which are amiss corrected. This canon we now renew. And if any prince be found hindering this being carried out, let him be excommunicated. But if any of the metropolitans shall take no care that this be done, he being free from constraint or fear or other reasonable excuse, let him be subjected to the canonical penalties. While the council is engaged in considering the canons or matters which have regard to the Gospel, it behoves the assembled Bishops, with all attention and grave thought to guard the divine and life-giving commandments of God, for in keeping of them there is great reward; because our lamp is the commandment, and our light is the law, and trial and discipline are the way of life, and the commandment of the Lord shining afar giveth light to the eyes. It is not permitted to a metropolitan to demand any of those things which the bishops bring with them, whether it be a horse or any other gift. If he be convicted of doing anything of this sort, he shall restore fourfold. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xvi.xiv.vi.html | 7 | Constantinople | Ecumenical/Plenary | ||
| 334 | Second Council of Nicaea | 787 | 7 | Images | That to churches consecrated without any deposit of the reliques of the Saints, the defect should be made good. Paul the divine Apostle says: “The sins of some are open beforehand, and some they follow after.” These are their primary sins, and other sins follow these. Accordingly upon the heels of the heresy of the traducers of the Christians, there followed close other ungodliness. For as they took out of the churches the presence of the venerable images, so likewise they cast aside other customs which we must now revive and maintain in accordance with the written and unwritten law. We decree therefore that relics shall be placed with the accustomed service in as many of the sacred temples as have been consecrated without the relics of the Martyrs. And if any bishop from this time forward is found consecrating a temple without holy relics, he shall be deposed, as a transgressor of the ecclesiastical traditions. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xvi.xiv.vii.html | 7 | Constantinople | Ecumenical/Plenary | ||
| 335 | Second Council of Nicaea | 787 | 8 | Images | That Hebrews ought not to be received unless they have been converted in sincerity of heart. Since certain, erring in the superstitions of the Hebrews, have thought to mock at Christ our God, and feigning to be converted to the religion of Christ do deny him, and in private and secretly keep the Sabbath and observe other Jewish customs, we decree that such persons be not received to communion, nor to prayers, nor into the Church; but let them be openly Hebrews according to their religion, and let them not bring their children to baptism, nor purchase or possess a slave. But if any of them, out of a sincere heart and in faith, is converted and makes profession with his whole heart, setting at naught their customs and observances, and so that others may be convinced and converted, such an one is to be received and baptized, and his children likewise; and let them be taught to take care to hold aloof from the ordinances of the Hebrews. But if they will not do this, let them in no wise be received. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xvi.xiv.viii.html | 7 | Constantinople | Ecumenical/Plenary | ||
| 336 | Second Council of Nicaea | 787 | 9 | Images | That none of the books containing the heresy of the traducers of the Christians are to be hid. All the childish devices and mad ravings which have been falsely written against the venerable images, must be delivered up to the Episcopium of Constantinople, that they may be locked away with other heretical books. And if anyone is found hiding such books, if he be a bishop or presbyter or deacon, let him be deposed; but if he be a monk or layman, let him be anathema. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xvi.xiv.ix.html | 7 | Constantinople | Ecumenical/Plenary | ||
| 337 | Second Council of Nicaea | 787 | 10 | Images | That no cleric ought to leave his diocese and go into another without the knowledge of the Bishop. Since certain of the clergy, misinterpreting the canonical constitutions, leave their own diocese and run into other dioceses, especially into this God-protected royal city, and take up their abode with princes, celebrating liturgies in their oratories, it is not permitted to receive such persons into any house or church without the license of their own Bishop and also that of the Bishop of Constantinople. And if any clerk shall do this without such license, and shall so continue, let him be deposed. With regard to those who have done this with the knowledge of the aforesaid Bishops, it is not lawful for them to undertake mundane and secular responsibilities, since this is forbidden by the sacred canons. And if anyone is discovered holding the office of those who are called Meizoteroi; let him either lay it down, or be deposed from the priesthood. Let him rather be the instructor of the children and others of the household, reading to them the Divine Scriptures, for to this end he received the priesthood. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xvi.xiv.x.html | 7 | Constantinople | Ecumenical/Plenary | ||
| 338 | Second Council of Nicaea | 787 | 11 | Images | That Œconomi ought to be in the Episcopal palaces and in the Monasteries. Since we are under obligation to guard all the divine canons, we ought by all means to maintain in its integrity that one which says œconomi are to be in each church. If the metropolitan appoints in his Church an œconomus, he does well; but if he does not, it is permitted to the Bishop of Constantinople by his own (ἰδίας) authority to choose an œconomus for the Church of the Metropolitan. A like authority belongs to the metropolitans, if the Bishops who are subject to them do not wish to appoint œconomi in their churches. The same rule is also to be observed with respect to monasteries. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xvi.xiv.xi.html | 7 | Constantinople | Ecumenical/Plenary | ||
| 339 | Second Council of Nicaea | 787 | 12 | Images | That a Bishop or Hegumenos ought not to alienate any part of the suburban estate of the church. If bishop or hegumenos is found alienating any part of the farm lands of the bishoprick or monastery into the hands of secular princes, or surrendering them to any other person, such act is null according to the canon of the holy Apostles, which says: “Let the bishop take care of all the Church’s goods, and let him administer the same according as in the sight of God.” It is not lawful for him to appropriate any part himself, or to confer upon his relations the things which belong to God. If they are poor let them be helped among the poor; but let them not be used as a pretext for smuggling away the Church’s property. And if it be urged that the land is only a loss and yields no profit, the place is not on that account to be given to the secular rulers, who are in the neighbourhood; but let it be given to clergymen or husbandmen. And if they have resorted to dishonest craft, so that the ruler has bought the land from the husbandman or cleric, such transaction shall likewise be null, and the land shall be restored to the bishoprick or monastery. And the bishop or hegumenos doing this shall be turned out, the bishop from his bishoprick and the hegumenos from his monastery, as those who wasted what they did not gather. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xvi.xiv.xii.html | 7 | Constantinople | Ecumenical/Plenary | ||
| 340 | Second Council of Nicaea | 787 | 13 | Images | That they are worthy of special condemnation who turn the monasteries into public houses. During the calamity which was brought to pass in the Churches, because of our sins, some of the sacred houses, for example, bishops’ palaces and monasteries, were seized by certain men and became public inns. If those who now hold them choose to give them back, so that they may be restored to their original use, well and good; but if not, and these persons are on the sacerdotal list, we command that they be deposed; if they be monks or laymen, that they be excommunicated, as those who have been condemned from the Father, and the Son, and the Holy Ghost, and assigned their place where the worm dieth not and the fire is not quenched, because they set themselves against the voice of the Lord, which says: “Make not my Father’s house an house of merchandise.” | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xvi.xiv.xiii.html | 7 | Constantinople | Ecumenical/Plenary | ||
| 341 | Second Council of Nicaea | 787 | 14 | Images | That no one without ordination ought to read in the ambo during the synaxis. That there is a certain order established in the priesthood is very evident to all, and to guard diligently the promotions of the priesthood is well pleasing to God. Since therefore we see certain youths who have received the clerical tonsure, but who have not yet received ordination from the bishop, reading in the ambo during the Synaxis, and in doing this violating the canons, we forbid this to be done (from henceforth,) and let this prohibition be observed also amongst the monks. It is permitted to each hegumenos in his own monastery to ordain a reader, if he himself had received the laying on of hands by a bishop to the dignity of hegumenos, and is known to be a presbyter. Chorepiscopi may likewise, according to ancient custom and with the bishop’s authorization, appoint readers. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xvi.xiv.xiv.html | 7 | Constantinople | Ecumenical/Plenary | ||
| 342 | Second Council of Nicaea | 787 | 15 | Images | That a clerk ought not to be set over two churches. From henceforth no clergyman shall be appointed over two churches, for this savours of merchandise and filthy lucre, and is altogether alien from ecclesiastical custom. We have heard by the very voice of the Lord that, “No man can serve two masters, for either he will hate the one and love the other, or else he will hold to the one and despise the other.” Each one, therefore, as says the Apostle, in the calling wherein he was called, in the same he ought to abide, and in one only church to give attendance. For in the affairs of the Church, what is gained through filthy lucre is altogether separate from God. To meet the necessities of this life, there are various occupations, by means of which, if one so desire, let him procure the things needful for the body. For says the Apostle, “These hands have ministered unto my necessities, and to them that were with me.” Occupations of this sort may be obtained in the God-protected city. But in the country places outside, because of the small number of people, let a dispensation be granted. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xvi.xiv.xv.html | 7 | Constantinople | Ecumenical/Plenary | ||
| 343 | Second Council of Nicaea | 787 | 16 | Images | That it does not become one in holy orders to be clad in costly apparel. All buffoonery and decking of the body ill becomes the priestly rank. Therefore those bishops and clerics who array themselves in gay and showy clothing ought to correct themselves, and if they do not amend they ought to be subjected to punishment. So likewise they who anoint themselves with perfumes. When the root of bitterness sprang up, there was poured into the Catholic Church the pollution of the heresy of the traducers of the Christians. And such as were defiled by it, not only detested the pictured images, but also set at naught all decorum, being exceedingly mad against those who lived gravely and religiously; so that in them was fulfilled that which is written, “The service of God is abominable to the sinner.” If therefore, any are found deriding those who are clad in poor and grave raiment, let them be corrected by punishment. For from early times every man in holy orders wore modest and grave clothing; and verily whatever is worn, not so much because of necessity, as for the sake of outward show, savours of dandyism, as says Basil the Great. Nor did anyone array himself in raiment embroidered with silk, nor put many coloured ornaments on the border of his garments; for they had heard from the lips of God that “They that wear soft clothing are in kings’ houses.” | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xvi.xiv.xvi.html | 7 | Constantinople | Ecumenical/Plenary | ||
| 344 | Second Council of Nicaea | 787 | 17 | Images | That he shall not be allowed to begin the building of an oratory, who has not the means wherewith to finish it. Certain monks having left their monasteries because they desired to rule, and, unwilling to obey, are undertaking to build oratories, but have not the means to finish them. Now whoever shall undertake to do anything of this sort, let him be forbidden by the bishop of the place. But if he have the means wherewith to finish, let what he has designed be carried on to completion. The same rule is to be observed with regard to laymen and clerics. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xvi.xiv.xvii.html | 7 | Constantinople | Ecumenical/Plenary | ||
| 345 | Second Council of Nicaea | 787 | 18 | Images | That women ought not to live in bishops’ houses, nor in monasteries of men. “Be ye without offence to those who are without,” says the divine Apostle. Now for women to live in Bishops’ houses or in monasteries is ground for grave offence. Whoever therefore is known to have a female slave or freewoman in the episcopal palace or in a monastery for the discharge of some service, let him be rebuked. And if he still continue to retain her, let him be deposed. If it happens that women are on the suburban estates, and the bishop or hegumenos desires to go thither, so long as the bishop or hegumenos is present, let no woman at that time continue her work, but let her betake herself to some other place until the bishop [or hegumenos542] has departed, so that there be no occasion of complaint. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xvi.xiv.xviii.html | 7 | Constantinople | Ecumenical/Plenary | ||
| 346 | Second Council of Nicaea | 787 | 19 | Images | That the vows of those in holy orders and of monks, and of nuns are to be made without the exaction of gifts. The abomination of filthy lucre has made such inroads among the rulers of the churches, that certain of those who call themselves religious men and women, forgetting the commandments of the Lord have been altogether led astray, and for the sake of money have received those presenting themselves for the sacerdotal order and the monastic life. And hence the first step of those so received being unlawful, the whole proceeding is rendered null, as says Basil the Great. For it is not possible that God should be served by means of mammon.543 If therefore, anyone is found doing anything of this kind, if he be a bishop or hegumenos, or one of the priesthood, either let him cease to do so any longer or else let him be deposed, according to the second canon of the Holy Council of Chalcedon. If the offender be an abbess, let her be sent away from her monastery, and placed in another in a subordinate position. In like manner is a hegumenos to be dealt with, who has not the ordination of a presbyter. With regard to what has been given by parents as a dowry for their children, or which persons themselves have contributed out of their own property, with the declaration that such gifts were made to God, we have decreed, that whether the persons in whose behalf the gifts were made, continue to live in the monastery or not, the gifts are to remain with the monastery in accordance with their first determination; unless indeed there be ground for complaint against the superior. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xvi.xiv.xix.html | 7 | Constantinople | Ecumenical/Plenary | ||
| 347 | Second Council of Nicaea | 787 | 20 | Images | That from henceforth, no double monastery shall be erected; and concerning the double monasteries already in existence. We decree that from henceforth, no double monastery shall be erected; because this has become an offence and cause of complaint to many. In the case of those persons who with the members of their family propose to leave the world and follow the monastic life, let the men go into a monastery for men, and the women into a monastery for women; for this is well-pleasing to God. The double monasteries which are already in existence, shall observe the rule of our holy Father Basil, and shall be ordered by his precepts, monks and nuns shall not dwell together in the same monastery, for in thus living together adultery finds its occasion. No monk shall have access to a nunnery; nor shall a nun be permitted to enter a monastery for the sake of conversing with anyone therein. No monk shall sleep in a monastery for women, nor eat alone with a nun.544 When food is brought by men to the canonesses, let the abbess accompanied by some one of the aged nuns, receive it outside the gates of the women’s monastery. When a monk desires to see one of his kinswomen, who may be in the nunnery, let him converse with her in the presence of the abbess, and that in a very few words, and then let him speedily take his departure. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xvi.xiv.xx.html | 7 | Constantinople | Ecumenical/Plenary | ||
| 348 | Second Council of Nicaea | 787 | 21 | Images | That monks are not to leave their monasteries and go into others. A monk or nun ought not to leave the monastery to which he or she is attached, and betake themselves to others. But if one do this, he ought to be received as a guest. It is not however proper that he be made a member of the monastery, without the consent of his hegumenos. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xvi.xiv.xxi.html | 7 | Constantinople | Ecumenical/Plenary | ||
| 349 | Second Council of Nicaea | 787 | 22 | Images | That when it happens that monks have to eat with women they ought to observe giving of thanks, and abstemiousness, and discretion. To surrender all things to God, and not to serve our own wills, is great gain. For says the divine Apostle, “whether ye eat or drink, do all to the glory of God.” And Christ our God has bidden us in his Gospels, to cut off the beginning of sins; for not only is adultery rebuked by him, but even the movement of the mind towards the act of adultery when he says, “Whosoever looketh on a woman to lust after her, hath committed adultery with her already in his heart.” We who have been thus taught ought therefore to purify our minds. Now although all things are lawful, all things are not expedient, as we have been taught by the mouth of the Apostle. It is needful that all men should eat in order that they may live. And for those to whom life consists of marrying, and bringing forth children, and of the condition of the lay state, there is nothing unbecoming in men and women eating together, only let them give thanks to the giver of the food; but if there be the entertainments of the theatre, that is, Satanic songs accompanied with the meretricious inflections of harps, there come upon them, through these things, the curse of the prophet, who thus speaks: “Woe to them who drink wine with harp and psaltery, but they regard not the works of the Lord, and consider not the works of his hands.” Whenever persons of this sort are found among Christians, let them amend their ways; but if they will not do so, let there overtake them the penalties which have been enacted in the canons by our predecessors. With regard to those whose life is free from care and apart from men, that is, those who have resolved before the Lord God to carry the solitary yoke, they should sit down alone and in silence. Moreover it is also altogether unlawful for those who have chosen the priestly life to eat in private with women, unless it be with God-fearing and discreet men and women, so that even their feast may be turned to spiritual edification. The same rule is to be observed with relatives. Again, if it happen that a monk or priest while on a journey does not have with him what is absolutely necessary for him, and, because of his pressing needs, thinks well to turn aside into an inn or into someone’s house, this he is permitted to do, seeing that need compels. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xvi.xiv.xxii.html | 7 | Constantinople | Ecumenical/Plenary | ||
| 350 | Council of Ancyra | 314 | 1 | With regard to those presbyters who have offered sacrifices and afterwards returned to the conflict, not with hypocrisy, but in sincerity, it has seemed good that they may retain the honour of their chair; provided they had not used management, arrangement, or persuasion, so as to appear to be subjected to the torture, when it was applied only in seeming and pretence. Nevertheless it is not lawful for them to make the oblation, nor to preach, nor in short to perform any act of sacerdotal function. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.viii.iii.iii.i.html | 22 | Constantinople | Regional Synod | |||
| 351 | Council of Ancyra | 314 | 2 | It is likewise decreed that deacons who have sacrificed and afterwards resumed the conflict, shall enjoy their other honours, but shall abstain from every sacred ministry, neither bringing forth the bread and the cup, nor making proclamations. Nevertheless, if any of the bishops shall observe in them distress of mind and meek humiliation, it shall be lawful to the bishops to grant more indulgence, or to take away [what has been granted]. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.viii.iii.iii.ii.html | 22 | Constantinople | Regional Synod | |||
| 352 | Council of Ancyra | 314 | 3 | Those who have fled and been apprehended, or have been betrayed by their servants; or those who have been otherwise despoiled of their goods, or have endured tortures, or have been imprisoned and abused, declaring themselves to be Christians; or who have been forced to receive something which their persecutors violently thrust into their hands, or meat [offered to idols], continually professing that they were Christians; and who, by their whole apparel, and demeanour, and humility of life, always give evidence of grief at what has happened; these persons, inasmuch as they are free from sin, are not to be repelled from the communion; and if, through an extreme strictness or ignorance of some things, they have been repelled, let them forthwith be re-admitted. This shall hold good alike of clergy and laity. It has also been considered whether laymen who have fallen under the same compulsion may be admitted to orders, and we have decreed that, since they have in no respect been guilty, they may be ordained; provided their past course of life be found to have been upright. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.viii.iii.iii.iii.html | 22 | Constantinople | Regional Synod | |||
| 353 | Council of Ancyra | 314 | 4 | Concerning those who have been forced to sacrifice, and who, in addition, have partaken of feasts in honour of the idols; as many as were haled away, but afterwards went up with a cheerful countenance, and wore their costliest apparel, and partook with indifference of the feast provided; it is decreed that all such be hearers for one year, and prostrators for three years, and that they communicate in prayers only for two years, and then return to full communion. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.viii.iii.iii.iv.html | 22 | Constantinople | Regional Synod | |||
| 354 | Council of Ancyra | 314 | 5 | As many, however, as went up in mourning attire and sat down and ate, weeping throughout the whole entertainment, if they have fulfilled the three years as prostrators, let them be received without oblation; and if they did not eat, let them be prostrators two years, and in the third year let them communicate without oblation, so that in the fourth year they may be received into full communion. But the bishops have the right, after considering the character of their conversion, either to deal with them more leniently, or to extend the time. But, first of all, let their life before and since be thoroughly examined, and let the indulgence be determined accordingly. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.viii.iii.iii.v.html | 22 | Constantinople | Regional Synod | |||
| 355 | Council of Ancyra | 314 | 6 | Concerning those who have yielded merely upon threat of penalties and of the confiscation of their goods, or of banishment, and have sacrificed, and who till this present time have not repented nor been converted, but who now, at the time of this synod, have approached with a purpose of conversion, it is decreed that they be received as hearers till the Great Day, and that after the Great Day they be prostrators for three years, and for two years more communicate without oblation, and then come to full communion, so as to complete the period of six full years. And if any have been admitted to penance before this synod, let the beginning of the six years be reckoned to them from that time. Nevertheless, if there should be any danger or prospect of death whether from disease or any other cause, let them be received, but under limitation. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.viii.iii.iii.vi.html | 22 | Constantinople | Regional Synod | |||
| 356 | Council of Ancyra | 314 | 7 | Concerning those who have partaken at a heathen feast in a place appointed for heathens, but who have brought and eaten their own meats, it is decreed that they be received after they have been prostrators two years; but whether with oblation, every bishop must determine after he has made examination into the rest of their life. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.viii.iii.iii.vii.html | 22 | Constantinople | Regional Synod | |||
| 357 | Council of Ancyra | 314 | 8 | Let those who have twice or thrice sacrificed under compulsion, be prostrators four years, and communicate without oblation two years, and the seventh year they shall be received to full communion. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.viii.iii.iii.viii.html | 22 | Constantinople | Regional Synod | |||
| 358 | Council of Ancyra | 314 | 9 | As many as have not merely apostatized, but have risen against their brethren and forced them [to apostatize], and have been guilty of their being forced, let these for three years take the place of hearers, and for another term of six years that of prostrators, and for another year let them communicate without oblation, in order that, when they have fulfilled the space of ten years, they may partake of the communion; but during this time the rest of their life must also be enquired into. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.viii.iii.iii.ix.html | 22 | Constantinople | Regional Synod | |||
| 359 | Council of Ancyra | 314 | 10 | They who have been made deacons, declaring when they were ordained that they must marry, because they were not able to abide so, and who afterwards have married, shall continue in their ministry, because it was conceded to them by the bishop. But if any were silent on this matter, undertaking at their ordination to abide as they were, and afterwards proceeded to marriage, these shall cease from the diaconate. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.viii.iii.iii.x.html | 22 | Constantinople | Regional Synod | |||
| 360 | Council of Ancyra | 314 | 11 | It is decreed that virgins who have been betrothed, and who have afterwards been carried off by others, shall be restored to those to whom they had formerly been betrothed, even though they may have suffered violence from the ravisher. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.viii.iii.iii.xi.html | 22 | Constantinople | Regional Synod | |||
| 361 | Council of Ancyra | 314 | 12 | It is decreed that they who have offered sacrifice before their baptism, and were afterwards baptized, may be promoted to orders, inasmuch as they have been cleansed. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.viii.iii.iii.xii.html | 22 | Constantinople | Regional Synod | |||
| 362 | Council of Ancyra | 314 | 13 | It is not lawful for Chorepiscopi to ordain presbyters or deacons, and most assuredly not presbyters of a city, without the commission of the bishop given in writing, in another parish. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.viii.iii.iii.xiii.html | 22 | Constantinople | Regional Synod | |||
| 363 | Council of Ancyra | 314 | 14 | It is decreed that among the clergy, presbyters and deacons who abstain from flesh shall taste of it, and afterwards, if they shall so please, may abstain. But if they disdain it, and will not even eat herbs served with flesh, but disobey the canon, let them be removed from their order. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.viii.iii.iii.xiv.html | 22 | Constantinople | Regional Synod | |||
| 364 | Council of Ancyra | 314 | 15 | Concerning things belonging to the church, which presbyters may have sold when there was no bishop, it is decreed that the Church property shall be reclaimed; and it shall be in the discretion of the bishop whether it is better to receive the purchase price, or not; for oftentimes the revenue of the things sold might yield them the greater value. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.viii.iii.iii.xv.html | 22 | Constantinople | Regional Synod | |||
| 365 | Council of Ancyra | 314 | 16 | Let those who have been or who are guilty of bestial lusts, if they have sinned while under twenty years of age, be prostrators fifteen years, and afterwards communicate in prayers; then, having passed five years in this communion, let them have a share in the oblation. But let their life as prostrators be examined, and so let them receive indulgence; and if any have been insatiable in their crimes, then let their time of prostration be prolonged. And if any who have passed this age and had wives, have fallen into this sin, let them be prostrators twenty-five years, and then communicate in prayers; and, after they have been five years in the communion of prayers, let them share the oblation. And if any married men of more than fifty years of age have so sinned, let them be admitted to communion only at the point of death. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.viii.iii.iii.xvi.html | 22 | Constantinople | Regional Synod | |||
| 366 | Council of Ancyra | 314 | 17 | Defilers of themselves with beasts, being also leprous, who have infected others [with the leprosy of this crime], the holy Synod commands to pray among the hiemantes. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.viii.iii.iii.xvii.html | 22 | Constantinople | Regional Synod | |||
| 367 | Council of Ancyra | 314 | 18 | If any who have been constituted bishops, but have not been received by the parish to which they were designated, shall invade other parishes and wrong the constituted [bishops] there, stirring up seditions against them, let such persons be suspended from office and communion. But if they are willing to accept a seat among the presbyterate, where they formerly were presbyters, let them not be deprived of that honour. But if they shall act seditiously against the bishops established there, the honour of the presbyterate also shall be taken from them and themselves expelled. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.viii.iii.iii.xviii.html | 22 | Constantinople | Regional Synod | |||
| 368 | Council of Ancyra | 314 | 19 | If any persons who profess virginity shall disregard their profession, let them fulfil the term of digamists. And, moreover, we prohibit women who are virgins from living with men as sisters. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.viii.iii.iii.xix.html | 22 | Constantinople | Regional Synod | |||
| 369 | Council of Ancyra | 314 | 20 | If the wife of anyone has committed adultery or if any man commit adultery it seems fit that he shall be restored to full communion after seven years passed in the prescribed degrees [of penance]. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.viii.iii.iii.xxi.html | 22 | Constantinople | Regional Synod | |||
| 370 | Council of Ancyra | 314 | 21 | Concerning women who commit fornication, and destroy that which they have conceived, or who are employed in making drugs for abortion, a former decree excluded them until the hour of death, and to this some have assented. Nevertheless, being desirous to use somewhat greater lenity, we have ordained that they fulfil ten years [of penance], according to the prescribed degrees. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.viii.iii.iii.xxii.html | 22 | Constantinople | Regional Synod | |||
| 371 | Council of Ancyra | 314 | 22 | Concerning wilful murderers let them remain prostrators; but at the end of life let them be indulged with full communion. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.viii.iii.iii.xxiii.html | 22 | Constantinople | Regional Synod | |||
| 372 | Council of Ancyra | 314 | 23 | Concerning involuntary homicides, a former decree directs that they be received to full communion after seven years [of penance], according to the prescribed degrees; but this second one, that they fulfil a term of five years. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.viii.iii.iii.xxiv.html | 22 | Constantinople | Regional Synod | |||
| 373 | Council of Ancyra | 314 | 24 | They who practice divination, and follow the customs of the heathen, or who take men to their houses for the invention of sorceries, or for lustrations, fall under the canon of five years’ [penance], according to the prescribed degrees; that is, three years as prostrators, and two of prayer without oblation. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.viii.iii.iii.xxv.html | 22 | Constantinople | Regional Synod | |||
| 374 | Council of Ancyra | 314 | 25 | One who had betrothed a maiden, corrupted her sister, so that she conceived. After that he married his betrothed, but she who had been corrupted hanged herself. The parties to this affair were ordered to be received among the co-standers after ten years [of penance] according to the prescribed degrees. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.viii.iii.iii.xxvi.html | 22 | Constantinople | Regional Synod | |||
| 375 | Council of Neocaesarea | 1 | If a presbyter marry, let him be removed from his order; but if he commit fornication or adultery, let him be altogether cast out [i.e. of communion] and put to penance. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.viii.iv.iii.i.html | 23 | Constantinople | Regional Synod | ||||
| 376 | Council of Neocaesarea | 2 | If a woman shall have married two brothers, let her be cast out [i.e. of communion] until her death. Nevertheless, at the hour of death she may, as an act of mercy, be received to penance, provided she declare that she will break the marriage, should she recover. But if the woman in such a marriage, or the man, die, penance for the survivor shall be very difficult. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.viii.iv.iii.ii.html | 23 | Constantinople | Regional Synod | ||||
| 377 | Council of Neocaesarea | 3 | Concerning those who fall into many marriages, the appointed time of penance is well known; but their manner of living and faith shortens the time. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.viii.iv.iii.iii.html | 23 | Constantinople | Regional Synod | ||||
| 378 | Council of Neocaesarea | 4 | If any man lusting after a woman purposes to lie with her, and his design does not come to effect, it is evident that he has been saved by grace. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.viii.iv.iii.iv.html | 23 | Constantinople | Regional Synod | ||||
| 379 | Council of Neocaesarea | 5 | If a catechumen coming into the Church have taken his place in the order of catechumens, and fall into sin, let him, if a kneeler, become a hearer and sin no more. But should he again sin while a hearer, let him be cast out. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.viii.iv.iii.v.html | 23 | Constantinople | Regional Synod | ||||
| 380 | Council of Neocaesarea | 6 | Concerning a woman with child, it is determined that she ought to be baptized whensoever she will; for in this the woman communicates nothing to the child, since the bringing forward to profession is evidently the individual [privilege] of every single person. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.viii.iv.iii.vi.html | 23 | Constantinople | Regional Synod | ||||
| 381 | Council of Neocaesarea | 7 | A presbyter shall not be a guest at the nuptials of persons contracting a second marriage; for, since the digamist is worthy of penance, what kind of a presbyter shall he be, who, by being present at the feast, sanctioned the marriage? | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.viii.iv.iii.vii.html | 23 | Constantinople | Regional Synod | ||||
| 382 | Council of Neocaesarea | 8 | If the wife of a layman has committed adultery and been clearly convicted, such [a husband] cannot enter the ministry; and if she commit adultery after his ordination, he must put her away; but if he retain her, he can have no part in the ministry committed to him. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.viii.iv.iii.viii.html | 23 | Constantinople | Regional Synod | ||||
| 383 | Council of Neocaesarea | 9 | A presbyter who has been promoted after having committed carnal sin, and who shall confess that he had sinned before his ordination, shall not make the oblation, though he may remain in his other functions on account of his zeal in other respects; for the majority have affirmed that ordination blots out other kinds of sins. But if he do not confess and cannot be openly convicted, the decision shall depend upon himself. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.viii.iv.iii.ix.html | 23 | Constantinople | Regional Synod | ||||
| 384 | Council of Neocaesarea | 10 | Likewise, if a deacon have fallen into the same sin, let him have the rank of a minister. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.viii.iv.iii.x.html | 23 | Constantinople | Regional Synod | ||||
| 385 | Council of Neocaesarea | 11 | Let not a presbyter be ordained before he is thirty years of age, even though he be in all respects a worthy man, but let him be made to wait. For our Lord Jesus Christ was baptized and began to teach in his thirtieth year. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.viii.iv.iii.xi.html | 23 | Constantinople | Regional Synod | ||||
| 386 | Council of Neocaesarea | 12 | If any one be baptized when he is ill, forasmuch as his [profession of] faith was not voluntary, but of necessity [i.e. though fear of death] he cannot be promoted to the presbyterate, unless on account of his subsequent [display of] zeal and faith, and because of a lack of men. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.viii.iv.iii.xii.html | 23 | Constantinople | Regional Synod | ||||
| 387 | Council of Neocaesarea | 13 | Country presbyters may not make the oblation in the church of the city when the bishop or presbyters of the city are present; nor may they give the Bread or the Cup with prayer. If, however, they be absent, and he [i.e., a country presbyter] alone be called to prayer, he may give them. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.viii.iv.iii.xiii.html | 23 | Constantinople | Regional Synod | ||||
| 388 | Council of Neocaesarea | 14 | The chorepiscopi, however, are indeed after the pattern of the Seventy; and as fellow-servants, on account of their devotion to the poor, they have the honour of making the oblation. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.viii.iv.iii.xiv.html | 23 | Constantinople | Regional Synod | ||||
| 389 | Council of Neocaesarea | 15 | The deacons ought to be seven in number, according to the canon, even if the city be great. Of this you will be persuaded from the Book of the Acts. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.viii.iv.iii.xv.html | 23 | Constantinople | Regional Synod | ||||
| 390 | Council of Gangra | 1 | Marriage | If any one shall condemn marriage, or abominate and condemn a woman who is a believer and devout, and sleeps with her own husband, as though she could not enter the Kingdom [of heaven] let him be anathema. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.viii.v.iv.i.html | 24 | Constantinople | Regional Synod | |||
| 391 | Council of Gangra | 2 | If any one shall condemn him who eats flesh, which is without blood and has not been offered to idols nor strangled, and is faithful and devout, as though the man were without hope [of salvation] because of his eating, let him be anathema. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.viii.v.iv.ii.html | 24 | Constantinople | Regional Synod | ||||
| 392 | Council of Gangra | 3 | If any one shall teach a slave, under pretext of piety, to despise his master and to run away from his service, and not to serve his own master with good-will and all honour, let him be anathema. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.viii.v.iv.iii.html | 24 | Constantinople | Regional Synod | ||||
| 393 | Council of Gangra | 4 | If any one shall maintain, concerning a married presbyter, that is not lawful to partake of the oblation when he offers it, let him be anathema. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.viii.v.iv.iv.html | 24 | Constantinople | Regional Synod | ||||
| 394 | Council of Gangra | 5 | If any one shall teach that the house of God and the assemblies held therein are to be despised, let him be anathema. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.viii.v.iv.v.html | 24 | Constantinople | Regional Synod | ||||
| 395 | Council of Gangra | 6 | If any one shall hold private assemblies outside of the Church, and, despising the canons, shall presume to perform ecclesiastical acts, the presbyter with the consent of the bishop refusing his permission, let him be anathema. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.viii.v.iv.vi.html | 24 | Constantinople | Regional Synod | ||||
| 396 | Council of Gangra | 7 | If any one shall presume to take the fruits offered to the Church, or to give them out of the Church, without the consent of the bishop, or of the person charged with such things, and shall refuse to act according to his judgment, let him be anathema. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.viii.v.iv.vii.html | 24 | Constantinople | Regional Synod | ||||
| 397 | Council of Gangra | 8 | If anyone, except the bishop or the person appointed for the stewardship of benefactions, shall either give or receive the revenue, let both the giver and the receiver be anathema. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.viii.v.iv.viii.html | 24 | Constantinople | Regional Synod | ||||
| 398 | Council of Gangra | 9 | If any one shall remain virgin, or observe continence, abstaining from marriage because he abhors it, and not on account of the beauty and holiness of virginity itself, let him be anathema. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.viii.v.iv.ix.html | 24 | Constantinople | Regional Synod | ||||
| 399 | Council of Gangra | 10 | If any one of those who are living a virgin life for the Lord’s sake shall treat arrogantly the married, let him be anathema. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.viii.v.iv.x.html | 24 | Constantinople | Regional Synod | ||||
| 400 | Council of Gangra | 11 | If anyone shall despise those who out of faith make love-feasts and invite the brethren in honour of the Lord, and is not willing to accept these invitations because he despises what is done, let him be anathema. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.viii.v.iv.xi.html | 24 | Constantinople | Regional Synod | ||||
| 401 | Council of Gangra | 12 | If any one, under pretence of asceticism, should wear a peribolæum and, as if this gave him righteousness, shall despise those who with piety wear the berus and use other common and customary dress, let him be anathema. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.viii.v.iv.xii.html | 24 | Constantinople | Regional Synod | ||||
| 402 | Council of Gangra | 13 | If any woman, under pretence of asceticism, shall change her apparel and, instead of a woman’s accustomed clothing, shall put on that of a man, let her be anathema. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.viii.v.iv.xiii.html | 24 | Constantinople | Regional Synod | ||||
| 403 | Council of Gangra | 14 | If any woman shall forsake her husband, and resolve to depart from him because she abhors marriage, let her be anathema. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.viii.v.iv.xiv.html | 24 | Constantinople | Regional Synod | ||||
| 404 | Council of Gangra | 15 | If anyone shall forsake his own children and shall not nurture them, nor so far as in him lies, rear them in becoming piety, but shall neglect them, under pretence of asceticism, let him be anathema. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.viii.v.iv.xv.html | 24 | Constantinople | Regional Synod | ||||
| 405 | Council of Gangra | 16 | If, under any pretence of piety, any children shall forsake their parents, particularly [if the parents are] believers, and shall withhold becoming reverence from their parents, on the plea that they honour piety more than them, let them be anathema. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.viii.v.iv.xvi.html | 24 | Constantinople | Regional Synod | ||||
| 406 | Council of Gangra | 17 | If any woman from pretended asceticism shall cut off her hair, which God gave her as the reminder of her subjection, thus annulling as it were the ordinance of subjection, let her be anathema. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.viii.v.iv.xvii.html | 24 | Constantinople | Regional Synod | ||||
| 407 | Council of Gangra | 18 | If any one, under pretence of asceticism, shall fast on Sunday, let him be anathema. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.viii.v.iv.xviii.html | 24 | Constantinople | Regional Synod | ||||
| 408 | Council of Gangra | 19 | If any of the ascetics, without bodily necessity, shall behave with insolence and disregard the fasts commonly prescribed and observed by the Church, because of his perfect understanding in the matter, let him be anathema. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.viii.v.iv.xix.html | 24 | Constantinople | Regional Synod | ||||
| 409 | Council of Gangra | 20 | If any one shall, from a presumptuous disposition, condemn and abhor the assemblies [in honour] of the martyrs, or the services performed there, and the commemoration of them, let him be anathema. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.viii.v.iv.xx.html | 24 | Constantinople | Regional Synod | ||||
| 410 | Synod of Antioch in Encaeniis | 341 | 1 | Whosoever shall presume to set aside the decree of the holy and great Synod which was assembled at Nice in the presence of the pious Emperor Constantine, beloved of God, concerning the holy and salutary feast of Easter; if they shall obstinately persist in opposing what was [then] rightly ordained, let them be excommunicated and cast out of the Church; this is said concerning the laity. But if any one of those who preside in the Church, whether he be bishop, presbyter, or deacon, shall presume, after this decree, to exercise his own private judgment to the subversion of the people and to the disturbance of the churches, by observing Easter [at the same time] with the Jews, the holy Synod decrees that he shall thenceforth be an alien from the Church, as one who not only heaps sins upon himself, but who is also the cause of destruction and subversion to many; and it deposes not only such persons themselves from their ministry, but those also who after their deposition shall presume to communicate with them. And the deposed shall be deprived even of that external honour, of which the holy Canon and God’s priesthood partake. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.viii.vi.iv.i.html | 25 | Antioch | Regional Synod | |||
| 411 | Synod of Antioch in Encaeniis | 341 | 2 | All who enter the church of God and hear the Holy Scriptures, but do not communicate with the people in prayers, or who turn away, by reason of some disorder, from the holy partaking of the Eucharist, are to be cast out of the Church, until, after they shall have made confession, and having brought forth the fruits of penance, and made earnest entreaty, they shall have obtained forgiveness; and it is unlawful to communicate with excommunicated persons, or to assemble in private houses and pray with those who do not pray in the Church; or to receive in one Church those who do not assemble with another Church. And, if any one of the bishops, presbyters, or deacons, or any one in the Canon shall be found communicating with excommunicated persons, let him also be excommunicated, as one who brings confusion on the order of the Church. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.viii.vi.iv.ii.html | 25 | Antioch | Regional Synod | |||
| 412 | Synod of Antioch in Encaeniis | 341 | 3 | If any presbyter or deacon, or any one whatever belonging to the priesthood, shall forsake his own parish, and shall depart, and, having wholly changed his residence, shall set himself to remain for a long time in another parish, let him no longer officiate; especially if his own bishop shall summon and urge him to return to his own parish and he shall disobey. And if he persist in his disorder, let him be wholly deposed from his ministry, so that no further room be left for his restoration. And if another bishop shall receive a man deposed for this cause, let him be punished by the Common Synod as one who nullifies the ecclesiastical laws. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.viii.vi.iv.iii.html | 25 | Antioch | Regional Synod | |||
| 413 | Synod of Antioch in Encaeniis | 341 | 4 | If any bishop who has been deposed by a synod, or any presbyter or deacon who has been deposed by his bishop shall presume to execute any part of the ministry, whether it be a bishop according to his former custom, or a presbyter, or a deacon, he shall no longer have any prospect of restoration in another Synod; nor any opportunity of making his defence; but they who communicate with him shall all be cast out of the Church, and particularly if they have presumed to communicate with the persons aforementioned, knowing the sentence pronounced against them. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.viii.vi.iv.iv.html | 25 | Antioch | Regional Synod | |||
| 414 | Synod of Antioch in Encaeniis | 341 | 5 | If any presbyter or deacon, despising this own bishop, has separated himself from the Church, and gathered a private assembly, and set up an altar; and if, when summoned by his bishop, he shall refuse to be persuaded and will not obey, even though he summon him a first and a second time, let such an one be wholly deposed and have no further remedy, neither be capable of regaining his rank. And if he persist in troubling and disturbing the Church, let him be corrected, as a seditious person, by the civil power. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.viii.vi.iv.v.html | 25 | Antioch | Regional Synod | |||
| 415 | Synod of Antioch in Encaeniis | 341 | 6 | If any one has been excommunicated by his own bishop, let him not be received by others until he has either been restored by his own bishop, or until, when a synod is held, he shall have appeared and made his defence, and, having convinced the synod, shall have received a different sentence. And let this decree apply to the laity, and to presbyters and deacons, and all who are enrolled in the clergy-list. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.viii.vi.iv.vi.html | 25 | Antioch | Regional Synod | |||
| 416 | Synod of Antioch in Encaeniis | 341 | 7 | No stranger shall be received without letters pacifical. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.viii.vi.iv.vii.html | 25 | Antioch | Regional Synod | |||
| 417 | Synod of Antioch in Encaeniis | 341 | 8 | Let not country presbyters give letters canonical, or let them send such letters only to the neighbouring bishops. But the chorepiscopi of good report may give letters pacifical. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.viii.vi.iv.viii.html | 25 | Antioch | Regional Synod | |||
| 418 | Synod of Antioch in Encaeniis | 341 | 9 | It behoves the bishops in every province to acknowledge the bishop who presides in the metropolis, and who has to take thought for the whole province; because all men of business come together from every quarter to the metropolis. Wherefore it is decreed that he have precedence in rank, and that the other bishops do nothing extraordinary without him, (according to the ancient canon which prevailed from [the times of] our Fathers) or such things only as pertain to their own particular parishes and the districts subject to them. For each bishop has authority over his own parish, both to manage it with the piety which is incumbent on every one, and to make provision for the whole district which is dependent on his city; to ordain presbyters and deacons; and to settle everything with judgment. But let him undertake nothing further without the bishop of the metropolis; neither the latter without the consent of the others. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.viii.vi.iv.ix.html | 25 | Antioch | Regional Synod | |||
| 419 | Synod of Antioch in Encaeniis | 341 | 10 | The Holy Synod decrees that persons in villages and districts, or those who are called chorepiscopi, even though they may have received ordination to the Episcopate, shall regard their own limits and manage the churches subject to them, and be content with the care and administration of these; but they may ordain readers, sub-deacons and exorcists, and shall be content with promoting these, but shall not presume to ordain either a presbyter or a deacon, without the consent of bishop of the city to which he and his district are subject. And if he shall dare to transgress [these] decrees, he shall be deposed from the rank which he enjoys. And a chorepiscopus is to be appointed by the bishop of the city to which he is subject. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.viii.vi.iv.x.html | 25 | Antioch | Regional Synod | |||
| 420 | Synod of Antioch in Encaeniis | 341 | 11 | If any bishop, or presbyter, or any one whatever of the canon shall presume to betake himself to the Emperor without the consent and letters of the bishop of the province, and particularly of the bishop of the metropolis, such a one shall be publicly deposed and cast out, not only from communion, but also from the rank which he happens to have; inasmuch as he dares to trouble the ears of our Emperor beloved of God, contrary to the law of the Church. But, if necessary business shall require any one to go to the Emperor, let him do it with the advice and consent of the metropolitan and other bishops in the province, and let him undertake his journey with letters from them. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.viii.vi.iv.xi.html | 25 | Antioch | Regional Synod | |||
| 421 | Synod of Antioch in Encaeniis | 341 | 12 | If any presbyter or deacon deposed by his own bishop, or any bishop deposed by a synod, shall dare to trouble the ears of the Emperor, when it is his duty to submit his case to a greater synod of bishops, and to refer to more bishops the things which he thinks right, and to abide by the examination and decision made by them; if, despising these, he shall trouble the Emperor, he shall be entitled to no pardon, neither shall he have an opportunity of defence, nor any hope of future restoration. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.viii.vi.iv.xii.html | 25 | Antioch | Regional Synod | |||
| 422 | Synod of Antioch in Encaeniis | 341 | 13 | No bishop shall presume to pass from one province to another, and ordain persons to the dignity of the ministry in the Church, not even should he have others with him, unless he should go at the written invitation of the metropolitan and bishops into whose country he goes. But if he should, without invitation, proceed irregularly to the ordination of any, or to the regulation of ecclesiastical affairs which do not concern him, the things done by him are null, and he himself shall suffer the due punishment of his irregularity and his unreasonable undertaking, by being forthwith deposed by the holy Synod. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.viii.vi.iv.xiii.html | 25 | Antioch | Regional Synod | |||
| 423 | Synod of Antioch in Encaeniis | 341 | 14 | If a bishop shall be tried on any accusations, and it should then happen that the bishops of the province disagree concerning him, some pronouncing the accused innocent, and others guilty; for the settlement of all disputes, the holy Synod decrees that the metropolitan call on some others belonging to the neighbouring province, who shall add their judgment and resolve the dispute, and thus, with those of the province, confirm what is determined. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.viii.vi.iv.xiv.html | 25 | Antioch | Regional Synod | |||
| 424 | Synod of Antioch in Encaeniis | 341 | 15 | If any bishop, lying under any accusation, shall be judged by all the bishops in the province, and all shall unanimously deliver the same verdict concerning him, he shall not be again judged by others, but the unanimous sentence of the bishops of the province shall stand firm. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.viii.vi.iv.xv.html | 25 | Antioch | Regional Synod | |||
| 425 | Synod of Antioch in Encaeniis | 341 | 16 | If any bishop without a see shall throw himself upon a vacant church and seize its throne, without a full synod, he shall be cast out, even if all the people over whom he has usurped jurisdiction should choose him. And that shall be [accounted] a full synod, in which the metropolitan is present. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.viii.vi.iv.xvi.html | 25 | Antioch | Regional Synod | |||
| 426 | Synod of Antioch in Encaeniis | 341 | 17 | If any one having received the ordination of a bishop, and having been appointed to preside over a people, shall not accept his ministry, and will not be persuaded to proceed to the Church entrusted to him, he shall be excommunicated until he, being constrained, accept it, or until a full synod of the bishops of the province shall have determined concerning him. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.viii.vi.iv.xvii.html | 25 | Antioch | Regional Synod | |||
| 427 | Synod of Antioch in Encaeniis | 341 | 18 | If any bishop ordained to a parish shall not proceed to the parish to which he has been ordained, not through any fault of his own, but either because of the rejection of the people, or for any other reason not arising from himself, let him enjoy his rank and ministry; only he shall not disturb the affairs of the Church which he joins; and he shall abide by whatever the full synod of the province shall determine, after judging the case. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.viii.vi.iv.xviii.html | 25 | Antioch | Regional Synod | |||
| 428 | Synod of Antioch in Encaeniis | 341 | 19 | A bishop shall not be ordained without a synod and the presence of the metropolitan of the province. And when he is present, it is by all means better that all his brethren in the ministry of the Province should assemble together with him; and these the metropolitan ought to invite by letter. And it were better that all should meet; but if this be difficult, it is indispensable that a majority should either be present or take part by letter in the election, and that thus the appointment should be made in the presence, or with the consent, of the majority; but if it should be done contrary to these decrees, the ordination shall be of no force. And if the appointment shall be made according to the prescribed canon, and any should object through natural love of contradiction, the decision of the majority shall prevail. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.viii.vi.iv.xix.html | 25 | Antioch | Regional Synod | |||
| 429 | Synod of Antioch in Encaeniis | 341 | 20 | With a view to the good of the Church and the settlement of disputes, it is decreed to be well that synods of the bishops, (of which the metropolitan shall give notice to the provincials), should be held in every province twice a year, one after the third week of the feast of Easter, so that the synod may be ended in the fourth week of the Pentecost; and the second on the ides of October which is the tenth [or fifteenth] day of the month Hyperberetæus; so that presbyters and deacons, and all who think themselves unjustly dealt with, may resort to these synods and obtain the judgment of the synod. But it shall be unlawful for any to hold synods by themselves without those who are entrusted with the Metropolitan Sees. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.viii.vi.iv.xx.html | 25 | Antioch | Regional Synod | |||
| 430 | Synod of Antioch in Encaeniis | 341 | 21 | A bishop may not be translated from one parish to another, either intruding himself of his own suggestion, or under compulsion by the people, or by constraint of the bishops; but he shall remain in the Church to which he was allotted by God from the beginning, and shall not be translated from it, according to the decree formerly passed on the subject. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.viii.vi.iv.xxi.html | 25 | Antioch | Regional Synod | |||
| 431 | Synod of Antioch in Encaeniis | 341 | 22 | Let not a bishop go to a strange city, which is not subject to himself, nor into a district which does not belong to him, either to ordain any one, or to appoint presbyters or deacons to places within the jurisdiction of another bishop, unless with the consent of the proper bishop of the place. And if any one shall presume to do any such thing, the ordination shall be void, and he himself shall be punished by the synod. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.viii.vi.iv.xxii.html | 25 | Antioch | Regional Synod | |||
| 432 | Synod of Antioch in Encaeniis | 341 | 23 | It shall not be lawful for a bishop, even at the close of life, to appoint another as successor to himself; and if any such thing should be done, the appointment shall be void. But the ecclesiastical law must be observed, that a bishop must not be appointed otherwise than by a synod and with the judgment of the bishops, who have the authority to promote the man who is worthy, after the falling asleep of him who has ceased from his labours. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.viii.vi.iv.xxiii.html | 25 | Antioch | Regional Synod | |||
| 433 | Synod of Antioch in Encaeniis | 341 | 24 | It is right that what belongs to the Church be preserved with all care to the Church, with a good conscience and faith in God, the inspector and judge of all. And these things ought to be administered under the judgment and authority of the bishop, who is entrusted with the whole people and with the souls of the congregation. But it should be manifest what is church property, with the knowledge of the presbyters and deacons about him; so that these may know assuredly what things belong to the Church, and that nothing be concealed from them, in order that, when the bishop may happen to depart this life, the property belonging to the Church being well known, may not be embezzled nor lost, and in order that the private property of the bishop may not be disturbed on a pretence that it is part of the ecclesiastical goods. For it is just and well-pleasing to God and man that the private property of the bishop be bequeathed to whomsoever he will, but that for the Church be kept whatever belongs to the Church; so that neither the Church may suffer loss, nor the bishop be injured under pretext of the Church’s interest, nor those who belong to him fall into lawsuits, and himself, after his death, be brought under reproach. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.viii.vi.iv.xxiv.html | 25 | Antioch | Regional Synod | |||
| 434 | Synod of Antioch in Encaeniis | 341 | 25 | Let the bishop have power over the funds of the Church, so as to dispense them with all piety and in the fear of God to all who need. And if there be occasion, let him take what he requires for his own necessary uses and those of his brethren sojourning with him, so that they may in no way lack, according to the divine Apostle, who says, “Having food and raiment, let us therewith be content.” And if he shall not be content with these, but shall apply the funds to his own private uses, and not manage the revenues of the Church, or the rent of the farms, with the consent of the presbyters and deacons, but shall give the authority to his own domestics and kinsmen, or brothers, or sons, so that the accounts of the Church are secretly injured, he himself shall submit to an investigation by the synod of the province. But if, on the other hand, the bishop or his presbyters shall be defamed as appropriating to themselves what belongs to the Church, (whether from lands or any other ecclesiastical resources), so that the poor are oppressed, and accusation and infamy are brought upon the account and on those who so administer it, let them also be subject to correction, the holy synod determining what is right. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.viii.vi.iv.xxv.html | 25 | Antioch | Regional Synod | |||
| 435 | Synod of Laodicea | 1 | It is right, according to the ecclesiastical Canon, that the Communion should by indulgence be given to those who have freely and lawfully joined in second marriages, not having previously made a secret marriage; after a short space, which is to be spent by them in prayer and fasting. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.viii.vii.iii.ii.html | 26 | Constantinople | Regional Synod | ||||
| 436 | Synod of Laodicea | 2 | They who have sinned in divers particulars, if they have persevered in the prayer of confession and penance, and are wholly converted from their faults, shall be received again to communion, through the mercy and goodness of God, after a time of penance appointed to them, in proportion to the nature of their offence. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.viii.vii.iii.iii.html | 26 | Constantinople | Regional Synod | ||||
| 437 | Synod of Laodicea | 3 | He who has been recently baptized ought not to be promoted to the sacerdotal order. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.viii.vii.iii.iv.html | 26 | Constantinople | Regional Synod | ||||
| 438 | Synod of Laodicea | 4 | They who are of the sacerdotal order ought not to lend and receive usury, nor what is called hemioliæ. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.viii.vii.iii.v.html | 26 | Constantinople | Regional Synod | ||||
| 439 | Synod of Laodicea | 5 | Ordinations are not to be held in the presence of hearers. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.viii.vii.iii.vi.html | 26 | Constantinople | Regional Synod | ||||
| 440 | Synod of Laodicea | 6 | Heresy | It is not permitted to heretics to enter the house of God while they continue in heresy. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.viii.vii.iii.vii.html | 26 | Constantinople | Regional Synod | |||
| 441 | Synod of Laodicea | 7 | Heresy | Persons converted from heresies, that is, of the Novatians, Photinians, and Quartodecimans, whether they were catechumens or communicants among them, shall not be received until they shall have anathematized every heresy, and particularly that in which they were held; and afterwards those who among them were called communicants, having thoroughly learned the symbols of the faith, and having been anointed with the holy chrism, shall so communicate in the holy Mysteries. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.viii.vii.iii.viii.html | 26 | Constantinople | Regional Synod | |||
| 442 | Synod of Laodicea | 8 | Heresy | Persons converted from the heresy of those who are called Phrygians, even should they be among those reputed by them as clergymen, and even should they be called the very chiefest, are with all care to be both instructed and baptized by the bishops and presbyters of the Church. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.viii.vii.iii.ix.html | 26 | Constantinople | Regional Synod | |||
| 443 | Synod of Laodicea | 9 | The members of the Church are not allowed to meet in the cemeteries, nor attend the so-called martyries of any of the heretics, for prayer or service; but such as so do, if they be communicants, shall be excommunicated for a time; but if they repent and confess that they have sinned they shall be received. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.viii.vii.iii.x.html | 26 | Constantinople | Regional Synod | ||||
| 444 | Synod of Laodicea | 10 | The members of the Church shall not indiscriminately marry their children to heretics. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.viii.vii.iii.xi.html | 26 | Constantinople | Regional Synod | ||||
| 445 | Synod of Laodicea | 11 | Presbytides, as they are called, or female presidents, are not to be appointed in the Church. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.viii.vii.iii.xii.html | 26 | Constantinople | Regional Synod | ||||
| 446 | Synod of Laodicea | 12 | Bishops are to be appointed to the ecclesiastical government by the judgment of the metropolitans and neighbouring bishops, after having been long proved both in the foundation of their faith and in the conversation of an honest life. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.viii.vii.iii.xiii.html | 26 | Constantinople | Regional Synod | ||||
| 447 | Synod of Laodicea | 13 | The election of those who are to be appointed to the priesthood is not to be committed to the multitude. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.viii.vii.iii.xiv.html | 26 | Constantinople | Regional Synod | ||||
| 448 | Synod of Laodicea | 14 | The holy things are not to be sent into other dioceses at the feast of Easter by way of eulogiæ. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.viii.vii.iii.xv.html | 26 | Constantinople | Regional Synod | ||||
| 449 | Synod of Laodicea | 15 | No others shall sing in the Church, save only the canonical singers, who go up into the ambo and sing from a book. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.viii.vii.iii.xvi.html | 26 | Constantinople | Regional Synod | ||||
| 450 | Synod of Laodicea | 16 | The Gospels are to be read on the Sabbath [i.e. Saturday], with the other Scriptures. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.viii.vii.iii.xvii.html | 26 | Constantinople | Regional Synod | ||||
| 451 | Synod of Laodicea | 17 | The Psalms are not to be joined together in the congregations, but a lesson shall intervene after every psalm. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.viii.vii.iii.xviii.html | 26 | Constantinople | Regional Synod | ||||
| 452 | Synod of Laodicea | 18 | The same service of prayers is to be said always both at nones and at vespers. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.viii.vii.iii.xix.html | 26 | Constantinople | Regional Synod | ||||
| 453 | Synod of Laodicea | 19 | After the sermons of the Bishops, the prayer for the catechumens is to be made first by itself; and after the catechumens have gone out, the prayer for those who are under penance; and, after these have passed under the hand [of the Bishop] and departed, there should then be offered the three prayers of the faithful, the first to be said entirely in silence, the second and third aloud, and then the [kiss of] peace is to be given. And, after the presbyters have given the [kiss of] peace to the Bishop, then the laity are to give it [to one another], and so the Holy Oblation is to be completed. And it is lawful to the priesthood alone to go to the Altar and [there] communicate. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.viii.vii.iii.xxi.html | 26 | Constantinople | Regional Synod | ||||
| 454 | Synod of Laodicea | 20 | It is not right for a deacon to sit in the presence of a presbyter, unless he be bidden by the presbyter to sit down. Likewise the deacons shall have worship of the subdeacons and all the [inferior] clergy. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.viii.vii.iii.xxiii.html | 26 | Constantinople | Regional Synod | ||||
| 455 | Synod of Laodicea | 21 | The subdeacons have no right to a place in the Diaconicum, nor to touch the Lord’s vessels. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.viii.vii.iii.xxiv.html | 26 | Constantinople | Regional Synod | ||||
| 456 | Synod of Laodicea | 22 | The subdeacon has no right to wear an orarium [i.e., stole], nor to leave the doors. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.viii.vii.iii.xxv.html | 26 | Constantinople | Regional Synod | ||||
| 457 | Synod of Laodicea | 23 | The readers and singers have no right to wear an orarium, and to read or sing thus [habited]. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.viii.vii.iii.xxvii.html | 26 | Constantinople | Regional Synod | ||||
| 458 | Synod of Laodicea | 24 | No one of the priesthood, from presbyters to deacons, and so on in the ecclesiastical order to subdeacons, readers, singers, exorcists, door-keepers, or any of the class of the Ascetics, ought to enter a tavern. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.viii.vii.iii.xxviii.html | 26 | Constantinople | Regional Synod | ||||
| 459 | Synod of Laodicea | 25 | Communion | A subdeacon must not give the Bread, nor bless the Cup. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.viii.vii.iii.xxx.html | 26 | Constantinople | Regional Synod | |||
| 460 | Synod of Laodicea | 26 | They who have not been promoted [to that office] by the bishop, ought not to adjure, either in churches or in private houses. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.viii.vii.iii.xxxi.html | 26 | Constantinople | Regional Synod | ||||
| 461 | Synod of Laodicea | 27 | Neither they of the priesthood, nor clergymen, nor laymen, who are invited to a love feast, may take away their portions, for this is to cast reproach on the ecclesiastical order. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.viii.vii.iii.xxxii.html | 26 | Constantinople | Regional Synod | ||||
| 462 | Synod of Laodicea | 28 | It is not permitted to hold love feasts, as they are called, in the Lord’s Houses, or Churches, nor to eat and to spread couches in the house of God. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.viii.vii.iii.xxxiii.html | 26 | Constantinople | Regional Synod | ||||
| 463 | Synod of Laodicea | 29 | Christians must not judaize by resting on the Sabbath, but must work on that day, rather honouring the Lord’s Day; and, if they can, resting then as Christians. But if any shall be found to be judaizers, let them be anathema from Christ. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.viii.vii.iii.xxxiv.html | 26 | Constantinople | Regional Synod | ||||
| 464 | Synod of Laodicea | 30 | None of the priesthood, nor clerics [of lower rank] nor ascetics, nor any Christian or layman, shall wash in a bath with women; for this is the greatest reproach among the heathen. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.viii.vii.iii.xxxv.html | 26 | Constantinople | Regional Synod | ||||
| 465 | Synod of Laodicea | 31 | Marriage | It is not lawful to make marriages with all [sorts of] heretics, nor to give our sons and daughters to them; but rather to take of them, if they promise to become Christians. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.viii.vii.iii.xxxvi.html | 26 | Constantinople | Regional Synod | |||
| 466 | Synod of Laodicea | 32 | It is unlawful to receive the eulogiæ of heretics, for they are rather ἀλογίαι [i.e., follies], than eulogiæ [i.e., blessings]. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.viii.vii.iii.xxxvii.html | 26 | Constantinople | Regional Synod | ||||
| 467 | Synod of Laodicea | 33 | No one shall join in prayers with heretics or schismatics. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.viii.vii.iii.xxxviii.html | 26 | Constantinople | Regional Synod | ||||
| 468 | Synod of Laodicea | 34 | No Christian shall forsake the martyrs of Christ, and turn to false martyrs, that is, to those of the heretics, or those who formerly were heretics; for they are aliens from God. Let those, therefore, who go after them, be anathema. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.viii.vii.iii.xxxix.html | 26 | Constantinople | Regional Synod | ||||
| 469 | Synod of Laodicea | 35 | Christians must not forsake the Church of God, and go away and invoke angels and gather assemblies, which things are forbidden. If, therefore, any one shall be found engaged in this covert idolatry, let him be anathema; for he has forsaken our Lord Jesus Christ, the Son of God, and has gone over to idolatry. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.viii.vii.iii.xl.html | 26 | Constantinople | Regional Synod | ||||
| 470 | Synod of Laodicea | 36 | They who are of the priesthood, or of the clergy, shall not be magicians, enchanters, mathematicians, or astrologers; nor shall they make what are called amulets, which are chains for their own souls. And those who wear such, we command to be cast out of the Church. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.viii.vii.iii.xli.html | 26 | Constantinople | Regional Synod | ||||
| 471 | Synod of Laodicea | 37 | It is not lawful to receive portions sent from the feasts of Jews or heretics, nor to feast together with them. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.viii.vii.iii.xlii.html | 26 | Constantinople | Regional Synod | ||||
| 472 | Synod of Laodicea | 38 | It is not lawful to receive unleavened bread from the Jews, nor to be partakers of their impiety. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.viii.vii.iii.xliii.html | 26 | Constantinople | Regional Synod | ||||
| 473 | Synod of Laodicea | 39 | It is not lawful to feast together with the heathen, and to be partakers of their godlessness. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.viii.vii.iii.xliv.html | 26 | Constantinople | Regional Synod | ||||
| 474 | Synod of Laodicea | 40 | Bishops called to a synod must not be guilty of contempt, but must attend, and either teach, or be taught, for the reformation of the Church and of others. And if such an one shall be guilty of contempt, he will condemn himself, unless he be detained by ill health. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.viii.vii.iii.xlv.html | 26 | Constantinople | Regional Synod | ||||
| 475 | Synod of Laodicea | 41 | None of the priesthood nor of the clergy may go on a journey, without the bidding of the Bishop. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.viii.vii.iii.xlvi.html | 26 | Constantinople | Regional Synod | ||||
| 476 | Synod of Laodicea | 42 | None of the priesthood nor of the clergy may travel without letters canonical. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.viii.vii.iii.xlvii.html | 26 | Constantinople | Regional Synod | ||||
| 477 | Synod of Laodicea | 43 | The subdeacons may not leave the doors to engage in the prayer, even for a short time. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.viii.vii.iii.xlviii.html | 26 | Constantinople | Regional Synod | ||||
| 478 | Synod of Laodicea | 44 | Women may not go to the altar. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.viii.vii.iii.xlix.html | 26 | Constantinople | Regional Synod | ||||
| 479 | Synod of Laodicea | 45 | [Candidates] for baptism are not to be received after the second week in Lent. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.viii.vii.iii.l.html | 26 | Constantinople | Regional Synod | ||||
| 480 | Synod of Laodicea | 46 | They who are to be baptized must learn the faith [Creed] by heart, and recite it to the bishop, or to the presbyters, on the fifth day of the week. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.viii.vii.iii.li.html | 26 | Constantinople | Regional Synod | ||||
| 481 | Synod of Laodicea | 47 | They who are baptized in sickness and afterwards recover, must learn the Creed by heart and know that the Divine gifts have been vouchsafed them. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.viii.vii.iii.lii.html | 26 | Constantinople | Regional Synod | ||||
| 482 | Synod of Laodicea | 48 | They who are baptized must after Baptism be anointed with the heavenly chrism, and be partakers of the Kingdom of Christ. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.viii.vii.iii.liii.html | 26 | Constantinople | Regional Synod | ||||
| 483 | Synod of Laodicea | 49 | During Lent the Bread must not be offered except on the Sabbath Day and on the Lord’s Day only. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.viii.vii.iii.liv.html | 26 | Constantinople | Regional Synod | ||||
| 484 | Synod of Laodicea | 50 | The fast must not be broken on the fifth day of the last week in Lent [i.e., on Maunday Thursday], and the whole of Lent be dishonoured; but it is necessary to fast during all the Lenten season by eating only dry meats. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.viii.vii.iii.lv.html | 26 | Constantinople | Regional Synod | ||||
| 485 | Synod of Laodicea | 51 | The nativities of Martyrs are not to be celebrated in Lent, but commemorations of the holy Martyrs are to be made on the Sabbaths and Lord’s days. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.viii.vii.iii.lvi.html | 26 | Constantinople | Regional Synod | ||||
| 486 | Synod of Laodicea | 52 | Marriages and birthday feasts are not to be celebrated in Lent. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.viii.vii.iii.lvii.html | 26 | Constantinople | Regional Synod | ||||
| 487 | Synod of Laodicea | 53 | Christians, when they attend weddings, must not join in wanton dances, but modestly dine or breakfast, as is becoming to Christians. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.viii.vii.iii.lviii.html | 26 | Constantinople | Regional Synod | ||||
| 488 | Synod of Laodicea | 54 | Members of the priesthood and of the clergy must not witness the plays at weddings or banquets; but, before the players enter, they must rise and depart. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.viii.vii.iii.lix.html | 26 | Constantinople | Regional Synod | ||||
| 489 | Synod of Laodicea | 55 | Neither members of the priesthood nor of the clergy, nor yet laymen, may club together for drinking entertainments. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.viii.vii.iii.lx.html | 26 | Constantinople | Regional Synod | ||||
| 490 | Synod of Laodicea | 56 | Presbyters may not enter and take their seats in the bema before the entrance of the Bishop: but they must enter with the Bishop, unless he be at home sick, or absent. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.viii.vii.iii.lxi.html | 26 | Constantinople | Regional Synod | ||||
| 491 | Synod of Laodicea | 57 | Bishops must not be appointed in villages or country districts, but visitors; and those who have been already appointed must do nothing without the consent of the bishop of the city. Presbyters, in like manner, must do nothing without the consent of the bishop. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.viii.vii.iii.lxii.html | 26 | Constantinople | Regional Synod | ||||
| 492 | Synod of Laodicea | 58 | The Oblation must not be made by bishops or presbyters in any private houses. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.viii.vii.iii.lxiii.html | 26 | Constantinople | Regional Synod | ||||
| 493 | Synod of Laodicea | 59 | No psalms composed by private individuals nor any uncanonical books may be read in the church, but only the Canonical Books of the Old and New Testaments. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.viii.vii.iii.lxiv.html | 26 | Constantinople | Regional Synod | ||||
| 494 | Synod of Laodicea | 60 | These are all the books of Old Testament appointed to be read: 1, Genesis of the world; 2, The Exodus from Egypt; 3, Leviticus; 4, Numbers; 5, Deuteronomy; 6, Joshua, the son of Nun; 7, Judges, Ruth; 8, Esther; 9, Of the Kings, First and Second; 10, Of the Kings, Third and Fourth; 11, Chronicles, First and Second; 12, Esdras, First and Second; 13, The Book of Psalms; 14, The Proverbs of Solomon; 15, Ecclesiastes; 16, The Song of Songs; 17, Job; 18, The Twelve Prophets; 19, Isaiah; 20, Jeremiah, and Baruch, the Lamentations, and the Epistle; 21, Ezekiel; 22, Daniel. And these are the books of the New Testament: Four Gospels, according to Matthew, Mark, Luke and John; The Acts of the Apostles; Seven Catholic Epistles, to wit, one of James, two of Peter, three of John, one of Jude; Fourteen Epistles of Paul, one to the Romans, two to the Corinthians, one to the Galatians, one to the Ephesians, one to the Philippians, one to the Colossians, two to the Thessalonians, one to the Hebrews, two to Timothy, one to Titus, and one to Philemon. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.viii.vii.iii.lxv.html | 26 | Constantinople | Regional Synod | ||||
| 495 | Council in Trullo | 692 | 1 | That order is best of all which makes every word and act begin and end in God. Wherefore that piety may be clearly set forth by us and that the Church of which Christ is the foundation may be continually increased and advanced, and that it may be exalted above the cedars of Lebanon; now therefore we, by divine grace at the beginning of our decrees, define that the faith set forth by the God-chosen Apostles who themselves had both seen and were ministers of the Word, shall be preserved without any innovation, unchanged and inviolate. Moreover the faith of the three hundred and eighteen holy and blessed fathers who were assembled at Nice under Constantine our Emperor, against the impious Arius, and the gentile diversity of deity or rather (to speak accurately) multitude of gods taught by him, who by the unanimous acknowledgment of the faithful revealed and declared to us the consubstantiality of the Three Persons comprehended in the Divine Nature, not suffering this faith to lie hidden under the bushel of ignorance, but openly teaching the faithful to adore with one worship the Father, the Son, and the Holy Ghost, confuting and scattering to the winds the opinion of different grades, and demolishing and overturning the puerile toyings fabricated out of sand by the heretics against orthodoxy. Likewise also we confirm that faith which was set forth by the one hundred and fifty fathers who in the time of Theodosius the Elder, our Emperor, assembled in this imperial city, accepting their decisions with regard to the Holy Ghost in assertion of his godhead, and expelling the profane Macedonius (together with all previous enemies of the truth) as one who dared to judge Him to be a servant who is Lord, and who wished to divide, like a robber, the inseparable unity, so that there might be no perfect mystery of our faith. And together with this odious and detestable contender against the truth, we condemn Apollinaris, priest of the same iniquity, who impiously belched forth that the Lord assumed a body unendowed with a soul,342 thence also inferring that his salvation wrought for us was imperfect. Moreover what things were set forth by the two hundred God-bearing fathers in the city of Ephesus in the days of Theodosius our Emperor, the son of Arcadius; these doctrines we assent to as the unbroken strength of piety, teaching that Christ the incarnate Son of God is one; and declaring that she who bare him without human seed was the immaculate Ever-Virgin, glorifying her as literally and in very truth the Mother of God. We condemn as foreign to the divine scheme the absurd division of Nestorius, who teaches that the one Christ consists of a man separately and of the Godhead separately and renews the Jewish impiety. Moreover we confirm that faith which at Chalcedon, the Metropolis, was set forth in accordance with orthodoxy by the six hundred and thirty God-approved fathers in the time of Marcian, who was our Emperor, which handed down with a great and mighty voice, even unto the ends of the earth, that the one Christ, the son of God, is of two natures, and must be glorified343 in these two natures, and which cast forth from the sacred precincts of the Church as a black pestilence to be avoided, Eutyches, babbling stupidly and inanely, and teaching that the great mystery of the incarnation (οἰκονωμίας) was perfected in thought only. And together with him also Nestorius and Dioscorus of whom the former was the defender and champion of the division, the latter of the confusion [of the two natures in the one Christ], both of whom fell away from the divergence of their impiety to a common depth of perdition and denial of God. Also we recognize as inspired by the Spirit the pious voices of the one hundred and sixty-five God-bearing fathers who assembled in this imperial city in the time of our Emperor Justinian of blessed memory, and we teach them to those who come after us; for these synodically anathematized and execrated Theodore of Mopsuestia (the teacher of Nestorius), and Origen, and Didymus, and Evagrius, all of whom reintroduced feigned Greek myths, and brought back again the circlings of certain bodies and souls, and deranged turnings [or transmigrations] to the wanderings or dreamings of their minds, and impiously insulting the resurrection of the dead. Moreover [they condemned] what things were written by Theodoret against the right faith and against the Twelve Chapters of blessed Cyril, and that letter which is said to have been written by Ibas. Also we agree to guard untouched the faith of the Sixth Holy Synod, which first assembled in this imperial city in the time of Constantine, our Emperor, of blessed memory, which faith received still greater confirmation from the fact that the pious Emperor ratified with his own signet that which was written for the security of future generations. This council taught that we should openly profess our faith that in the incarnation of Jesus Christ, our true God, there are two natural wills or volitions and two natural operations; and condemned by a just sentence those who adulterated the true doctrine and taught the people that in the one Lord Jesus Christ there is but one will and one operation; to wit, Theodore of Pharan, Cyrus of Alexandria, Honorius of Rome, Sergius, Pyrrhus, Paul and Peter, who were bishops of this God-preserved city; Macarius, who was bishop of Antioch; Stephen, who was his disciple, and the insane Polychronius, depriving them henceforth from the communion of the body of Christ our God. And, to say so once for all, we decree that the faith shall stand firm and remain unsullied until the end of the world as well as the writings divinely handed down and the teachings of all those who have beautified and adorned the Church of God and were lights in the world, having embraced the word of life. And we reject and anathematize those whom they rejected and anathematized, as being enemies of the truth, and as insane ragers against God, and as lifters up of iniquity. But if any one at all shall not observe and embrace the aforesaid pious decrees, and teach and preach in accordance therewith, but shall attempt to set himself in opposition thereto, let him be anathema, according to the decree already promulgated by the approved holy and blessed Fathers, and let him be cast out and stricken off as an alien from the number of Christians. For our decrees add nothing to the things previously defined, nor do they take anything away, nor have we any such power. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xiv.iii.i.html | 27 | Constantinople | Regional Synod | |||
| 496 | Council in Trullo | 692 | 2 | It has also seemed good to this holy Council, that the eighty-five canons, received and ratified by the holy and blessed Fathers before us, and also handed down to us in the name of the holy and glorious Apostles should from this time forth remain firm and unshaken for the cure of souls and the healing of disorders. And in these canons we are bidden to receive the Constitutions of the Holy Apostles [written] by Clement. But formerly through the agency of those who erred from the faith certain adulterous matter was introduced, clean contrary to piety, for the polluting of the Church, which obscures the elegance and beauty of the divine decrees in their present form. We therefore reject these Constitutions so as the better to make sure of the edification and security of the most Christian flock; by no means admitting the offspring of heretical error, and cleaving to the pure and perfect doctrine of the Apostles. But we set our seal likewise upon all the other holy canons set forth by our holy and blessed Fathers, that is, by the 318 holy God-bearing Fathers assembled at Nice, and those at Ancyra, further those at Neocæsarea and likewise those at Gangra, and besides, those at Antioch in Syria: those too at Laodicea in Phrygia: and likewise the 150 who assembled in this heaven-protected royal city: and the 200 who assembled the first time in the metropolis of the Ephesians, and the 630 holy and blessed Fathers at Chalcedon. In like manner those of Sardica, and those of Carthage: those also who again assembled in this heaven-protected royal city under its bishop Nectarius and Theophilus Archbishop of Alexandria. Likewise too the Canons [i.e. the decretal letters] of Dionysius, formerly Archbishop of the great city of Alexandria; and of Peter, Archbishop of Alexandria and Martyr; of Gregory the Wonder-worker, Bishop of Neocæsarea; of Athanasius, Archbishop of Alexandria; of Basil, Archbishop of Cæsarea in Cappadocia; of Gregory, Bishop of Nyssa; of Gregory Theologus; of Amphilochius of Iconium; of Timothy, Archbishop of Alexandria; of Theophilus, Archbishop of the same great city of Alexandria; of Cyril, Archbishop of the same Alexandria; of Gennadius, Patriarch of this heaven-protected royal city. Moreover the Canon set forth by Cyprian, Archbishop of the country of the Africans and Martyr, and by the Synod under him, which has been kept only in the country of the aforesaid Bishops, according to the custom delivered down to them. And that no one be allowed to transgress or disregard the aforesaid canons, or to receive others beside them, supposititiously set forth by certain who have attempted to make a traffic of the truth. But should any one be convicted of innovating upon, or attempting to overturn, any of the afore-mentioned canons, he shall be subject to receive the penalty which that canon imposes, and to be cured by it of his transgression. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xiv.iii.ii.html | 27 | Constantinople | Regional Synod | |||
| 497 | Council in Trullo | 692 | 3 | Since our pious and Christian Emperor has addressed this holy and Ecumenical/Plenary, in order that it might provide for the purity of those who are in the list of the clergy, and who transmit divine things to others, and that they may be blameless ministrants, and worthy of the sacrifice of the great God, who is both Offering and High Priest, a sacrifice apprehended by the intelligence: and that it might cleanse away the pollutions wherewith these have been branded by unlawful marriages: now whereas they of the most holy Roman Church purpose to keep the rule of exact perfection, but those who are under the throne of this heaven-protected and royal city keep that of kindness and consideration, so blending both together as our fathers have done, and as the love of God requires, that neither gentleness fall into licence, nor severity into harshness; especially as the fault of ignorance has reached no small number of men, we decree, that those who are involved in a second marriage, and have been slaves to sin up to the fifteenth of the past month of January, in the past fourth Indiction, the 6109th year, and have not resolved to repent of it, be subjected to canonical deposition: but that they who are involved in this disorder of a second marriage, but before our decree have acknowledged what is fitting, and have cut off their sin, and have put far from them this strange and illegitimate connexion, or they whose wives by second marriage are already dead, or who have turned to repentance of their own accord, having learnt continence, and having quickly forgotten their former iniquities, whether they be presbyters or deacons, these we have determined should cease from all priestly ministrations or exercise, being under punishment for a certain time, but should retain the honour of their seat and station, being satisfied with their seat before the laity and begging with tears from the Lord that the transgression of their ignorance be pardoned them: for unfitting it were that he should bless another who has to tend his own wounds. But those who have been married to one wife, if she was a widow, and likewise those who after their ordination have unlawfully entered into one marriage that is, presbyters, and deacons, and subdeacons, being debarred for some short time from sacred ministration, and censured, shall be restored again to their proper rank, never advancing to any further rank, their unlawful marriage being openly dissolved. This we decree to hold good only in the case of those that are involved in the aforesaid faults up to the fifteenth (as was said) of the month of January, of the fourth Indiction, decreeing from the present time, and renewing the Canon which declares, that he who has been joined in two marriages after his baptism, or has had a concubine, cannot be bishop, or presbyter, or deacon, or at all on the sacerdotal list; in like manner, that he who has taken a widow, or a divorced person, or a harlot, or a servant, or an actress, cannot be bishop, or presbyter, or deacon, or at all on the sacerdotal list. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xiv.iii.iii.html | 27 | Constantinople | Regional Synod | |||
| 498 | Council in Trullo | 692 | 4 | If any bishop, presbyter, deacon, sub-deacon, lector, cantor, or door-keeper has had intercourse with a woman dedicated to God, let him be deposed, as one who has corrupted a spouse of Christ, but if a layman let him be cut off. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xiv.iii.iv.html | 27 | Constantinople | Regional Synod | |||
| 499 | Council in Trullo | 692 | 5 | Let none of those who are on the priestly list possess any woman or maid servant, beyond those who are enumerated in the canon as being persons free from suspicion, preserving himself hereby from being implicated in any blame. But if anyone transgresses our decree let him be deposed. And let eunuchs also observe the same rule, that by foresight they may be free of censure. But those who transgress, let them be deposed, if indeed they are clerics; but if laymen let them be excommunicated. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xiv.iii.v.html | 27 | Constantinople | Regional Synod | |||
| 500 | Council in Trullo | 692 | 6 | Since it is declared in the apostolic canons that of those who are advanced to the clergy unmarried, only lectors and cantors are able to marry; we also, maintaining this, determine that henceforth it is in nowise lawful for any subdeacon, deacon or presbyter after his ordination to contract matrimony but if he shall have dared to do so, let him be deposed. And if any of those who enter the clergy, wishes to be joined to a wife in lawful marriage before he is ordained subdeacon, deacon, or presbyter, let it be done. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xiv.iii.vi.html | 27 | Constantinople | Regional Synod | |||
| 501 | Council in Trullo | 692 | 7 | Since we have learned that in some churches deacons hold ecclesiastical offices, and that hereby some of them with arrogancy and license sit daringly before the presbyters: we have determined that a deacon, even if in an office of dignity, that is to say, in whatever ecclesiastical office he may be, is not to have his seat before a presbyter, except he is acting as representative of his own patriarch or metropolitan in another city under another superior, for then he shall be honoured as filling his place. But if anyone, possessed with a tyrannical audacity, shall have dared to do such a thing, let him be ejected from his peculiar rank and be last of all of the order in whose list he is in his own church; our Lord admonishing us that we are not to delight in taking the chief seats, according to the doctrine which is found in the holy Evangelist Luke, as put forth by our Lord and God himself. For to those who were called he taught this parable: “When ye are bidden by anyone to a marriage sit not down in the highest room lest a more honourable man than thou shall have been bidden by him; and he who bade thee and him come and say to thee: Give this man place, and thou begin with shame to take the lowest room. But when thou art bidden, sit down in the lowest place, so that when he who bade thee cometh he may say to thee, Friend go up higher: then thou shalt have worship in the presence of them that sit with thee. For whosoever exalteth himself shall be abased, and he that humbleth himself shall be exalted.” But the same thing also shall be observed in the remaining sacred orders; seeing that we know that spiritual things are to be preferred to worldly dignity. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xiv.iii.viii.html | 27 | Constantinople | Regional Synod | |||
| 502 | Council in Trullo | 692 | 8 | Since we desire that in every point the things which have been decreed by our holy fathers may also be established and confirmed, we hereby renew the canon which orders that synods of the bishops of each province be held every year where the bishop of the metropolis shall deem best. But since on account of the incursions of barbarians and certain other incidental causes, those who preside over the churches cannot hold synods twice a year, it seems right that by all means once a year—on account of ecclesiastical questions which are likely to arise—a synod of the aforesaid bishops should be holden in every province, between the holy feast of Easter and October, as has been said above, in the place which the Metropolitan shall have deemed most fitting. And let such bishops as do not attend, when they are at home in their own cities and are in good health, and free from all unavoidable and necessary business, be fraternally reproved. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xiv.iii.ix.html | 27 | Constantinople | Regional Synod | |||
| 503 | Council in Trullo | 692 | 9 | Let no cleric be permitted to keep a “public house.” For if it be not permitted to enter a tavern, much more is it forbidden to serve others in it and to carry on a trade which is unlawful for him. But if he shall have done any such thing, either let him desist or be deposed. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xiv.iii.x.html | 27 | Constantinople | Regional Synod | |||
| 504 | Council in Trullo | 692 | 10 | A bishop, or presbyter, or deacon who receives usury, or what is called hecatostæ, let him desist or be deposed. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xiv.iii.xi.html | 27 | Constantinople | Regional Synod | |||
| 505 | Council in Trullo | 692 | 11 | Let no one in the priestly order nor any layman eat the unleavened bread of the Jews, nor have any familiar intercourse with them, nor summon them in illness, nor receive medicines from them, nor bathe with them; but if anyone shall take in hand to do so, if he is a cleric, let him be deposed, but if a layman let him be cut off. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xiv.iii.xii.html | 27 | Constantinople | Regional Synod | |||
| 506 | Council in Trullo | 692 | 12 | Moreover this also has come to our knowledge, that in Africa and Libya and in other places the most God-beloved bishops in those parts do not refuse to live with their wives, even after consecration, thereby giving scandal and offence to the people. Since, therefore, it is our particular care that all things tend to the good of the flock placed in our hands and committed to us,—it has seemed good that henceforth nothing of the kind shall in any way occur. And we say this, not to abolish and overthrow what things were established of old by Apostolic authority, but as caring for the health of the people and their advance to better things, and lest the ecclesiastical state should suffer any reproach. For the divine Apostle says: “Do all to the glory of God, give none offence, neither to the Jews, nor to the Greeks, nor to the Church of God, even as I please all men in all things, not seeking mine own profit but the profit of many, that they may be saved. Be ye imitators of me even as I also am of Christ.” But if any shall have been observed to do such a thing, let him be deposed. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xiv.iii.xiii.html | 27 | Constantinople | Regional Synod | |||
| 507 | Council in Trullo | 692 | 13 | Since we know it to be handed down as a rule of the Roman Church that those who are deemed worthy to be advanced to the diaconate or presbyterate should promise no longer to cohabit with their wives, we, preserving the ancient rule and apostolic perfection and order, will that the lawful marriages of men who are in holy orders be from this time forward firm, by no means dissolving their union with their wives nor depriving them of their mutual intercourse at a convenient time. Wherefore, if anyone shall have been found worthy to be ordained subdeacon, or deacon, or presbyter, he is by no means to be prohibited from admittance to such a rank, even if he shall live with a lawful wife. Nor shall it be demanded of him at the time of his ordination that he promise to abstain from lawful intercourse with his wife: lest we should affect injuriously marriage constituted by God and blessed by his presence, as the Gospel saith: “What God hath joined together let no man put asunder;” and the Apostle saith, “Marriage is honourable and the bed undefiled;” and again, “Art thou bound to a wife? seek not to be loosed.” But we know, as they who assembled at Carthage (with a care for the honest life of the clergy) said, that subdeacons, who handle the Holy Mysteries, and deacons, and presbyters should abstain from their consorts according to their own course [of ministration]. So that what has been handed down through the Apostles and preserved by ancient custom, we too likewise maintain, knowing that there is a time for all things and especially for fasting and prayer. For it is meet that they who assist at the divine altar should be absolutely continent when they are handling holy things, in order that they may be able to obtain from God what they ask in sincerity. If therefore anyone shall have dared, contrary to the Apostolic Canons, to deprive any of those who are in holy orders, presbyter, or deacon, or subdeacon of cohabitation and intercourse with his lawful wife, let him be deposed. In like manner also if any presbyter or deacon on pretence of piety has dismissed his wife, let him be excluded from communion; and if he persevere in this let him be deposed. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xiv.iii.xiv.html | 27 | Constantinople | Regional Synod | |||
| 508 | Council in Trullo | 692 | 14 | Let the canon of our holy God-bearing Fathers be confirmed in this particular also; that a presbyter be not ordained before he is thirty years of age, even if he be a very worthy man, but let him be kept back. For our Lord Jesus Christ was baptized and began to teach when he was thirty. In like manner let no deacon be ordained before he is twenty-five, nor a deaconess before she is forty. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xiv.iii.xv.html | 27 | Constantinople | Regional Synod | |||
| 509 | Council in Trullo | 692 | 15 | A subdeacon is not to be ordained under twenty years of age. And if any one in any grade of the priesthood shall have been ordained contrary to the prescribed time let him be deposed. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xiv.iii.xvi.html | 27 | Constantinople | Regional Synod | |||
| 510 | Council in Trullo | 692 | 16 | Since the book of the Acts tells us that seven deacons were appointed by the Apostles, and the synod of Neocæsarea in the canons which it put forth determined that there ought to be canonically only seven deacons, even if the city be very large, in accordance with the book of the Acts; we, having fitted the mind of the fathers to the Apostles’ words, find that they spoke not of those men who ministered at the Mysteries but in the administration which pertains to the serving of tables. For the book of the Acts reads as follows: “In those days, when the number of the disciples was multiplied, there arose a murmuring dissension of the Grecians against the Hebrews, because their widows were neglected in the daily ministrations. And the Twelve called the multitude of the disciples with them and said, It is not meet for us to leave the word of God and serve tables. Look ye out therefore, brethren, from among you seven men of good report full of the Holy Ghost and of wisdom, whom we may appoint over this business. But we will give ourselves continually unto prayer and unto the ministry of the word. And the saying pleased the whole multitude: and they chose Stephen a man full of faith and of the Holy Ghost, and Philip, and Prochorus, and Nicanor, and Timon, and Parmenas, and Nicolas a proselyte of Antioch: whom they set before the Apostles.” John Chrysostom, a Doctor of the Church, interpreting these words, proceeds thus: “It is a remarkable fact that the multitude was not divided in its choice of the men, and that the Apostles were not rejected by them. But we must learn what sort of rank they had, and what ordination they received. Was it that of deacons? But this office did not yet exist in the churches. But was it the dispensation of a presbyter? But there was not as yet any bishop, but only Apostles, whence I think it is clear and manifest that neither of deacons nor of presbyters was there then the name.”363 But on this account therefore we also announce that the aforesaid seven deacons are not to be understood as deacons who served at the Mysteries, according to the teaching before set forth, but that they were those to whom a dispensation was entrusted for the common benefit of those that were gathered together, who to us in this also were a type of philanthropy and zeal towards those who are in need. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xiv.iii.xvii.html | 27 | Constantinople | Regional Synod | |||
| 511 | Council in Trullo | 692 | 17 | Since clerics of different churches have left their own churches in which they were ordained and betaken themselves to other bishops, and without the consent of their own bishop have been settled in other churches, and thus they have proved themselves to be insolent and disobedient; we decree that from the month of January of the past IVth Indiction no cleric, of whatsoever grade he be, shall have power, without letters dimissory of his own bishop, to be registered in the clergy list of another church. Whoever in future shall not have observed this rule, but shall have brought disgrace upon himself as well as on the bishop who ordained him, let him be deposed together with him who also received him. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xiv.iii.xviii.html | 27 | Constantinople | Regional Synod | |||
| 512 | Council in Trullo | 692 | 18 | Those clerics who in consequence of a barbaric incursion or on account of any other circumstance have gone abroad, we order to return again to their churches after the cause has passed away, or when the incursion of the barbarians is at an end. Nor are they to leave them for long without cause. If anyone shall not have returned according to the direction of this present canon—let him be cut off until he shall return to his own church. And the same shall be the punishment of the bishop who received him. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xiv.iii.xix.html | 27 | Constantinople | Regional Synod | |||
| 513 | Council in Trullo | 692 | 19 | It behoves those who preside over the churches, every day but especially on Lord’s days, to teach all the clergy and people words of piety and of right religion, gathering out of holy Scripture meditations and determinations of the truth, and not going beyond the limits now fixed, nor varying from the tradition of the God-bearing fathers. And if any controversy in regard to Scripture shall have been raised, let them not interpret it otherwise than as the lights and doctors of the church in their writings have expounded it, and in those let them glory rather than in composing things out of their own heads, lest through their lack of skill365 they may have departed from what was fitting. For through the doctrine of the aforesaid fathers, the people coming to the knowledge of what is good and desirable, as well as what is useless and to be rejected, will remodel their life for the better, and not be led by ignorance, but applying their minds to the doctrine, they will take heed that no evil befall them and work out their salvation in fear of impending punishment. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xiv.iii.xx.html | 27 | Constantinople | Regional Synod | |||
| 514 | Council in Trullo | 692 | 20 | It shall not be lawful for a bishop to teach publicly in any city which does not belong to him. If any shall have been observed doing this, let him cease from his episcopate, but let him discharge the office of a presbyter. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xiv.iii.xxi.html | 27 | Constantinople | Regional Synod | |||
| 515 | Council in Trullo | 692 | 21 | Those who have become guilty of crimes against the canons, and on this account subject to complete and perpetual deposition, are degraded to the condition of layman. If, however, keeping conversion continually before their eyes, they willingly deplore the sin on account of which they fell from grace, and made themselves aliens therefrom, they may still cut their hair after the manner of clerics. But if they are not willing to submit themselves to this canon, they must wear their hair as laymen, as being those who have preferred the communion of the world to the celestial life. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xiv.iii.xxii.html | 27 | Constantinople | Regional Synod | |||
| 516 | Council in Trullo | 692 | 22 | Those who are ordained for money, whether bishops or of any rank whatever, and not by examination and choice of life, we order to be deposed as well as those also who ordained them. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xiv.iii.xxiii.html | 27 | Constantinople | Regional Synod | |||
| 517 | Council in Trullo | 692 | 23 | That no one, whether bishop, presbyter, or deacon, when giving the immaculate Communion, shall exact from him who communicates fees of any kind. For grace is not to be sold, nor do we give the sanctification of the Holy Spirit for money; but to those who are worthy of the gift it is to be communicated in all simplicity. But if any of those enrolled among the clergy make demands on those he communicates let him be deposed, as an imitator of the error and wickedness of Simon. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xiv.iii.xxiv.html | 27 | Constantinople | Regional Synod | |||
| 518 | Council in Trullo | 692 | 24 | No one who is on the priestly catalogue nor any monk is allowed to take part in horse-races or to assist at theatrical representations. But if any clergyman be called to a marriage, as soon as the games begin let him rise up and go out, for so it is ordered by the doctrine of our fathers. And if any one shall be convicted of such an offence let him cease therefrom or be deposed. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xiv.iii.xxv.html | 27 | Constantinople | Regional Synod | |||
| 519 | Council in Trullo | 692 | 25 | Moreover we renew the canon which orders that country (ἀγροικικὰς) parishes and those which are in the provinces (ἐγχωρίους) shall remain subject to the bishops who had possession of them; especially if for thirty years they had administered them without opposition. But if within thirty years there had been or should be any controversy on the point, it is lawful for those who think themselves injured to refer the matter to the provincial synod. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xiv.iii.xxvi.html | 27 | Constantinople | Regional Synod | |||
| 520 | Council in Trullo | 692 | 26 | If a presbyter has through ignorance contracted an illegal marriage, while he still retains the right to his place, as we have defined in the sacred canons, yet he must abstain from all sacerdotal work. For it is sufficient if to such an one indulgence is granted. For he is unfit to bless another who needs to take care of his own wounds, for blessing is the imparting of sanctification. But how can he impart this to another who does not possess it himself through a sin of ignorance? Neither then in public nor in private can he bless nor distribute to others the body of Christ, [nor perform any other ministry]; but being content with his seat of honour let him lament to the Lord that his sin of ignorance may be remitted. For it is manifest that the nefarious marriage must be dissolved, neither can the man have any intercourse with her on account of whom he is deprived of the execution of his priesthood. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xiv.iii.xxvii.html | 27 | Constantinople | Regional Synod | |||
| 521 | Council in Trullo | 692 | 27 | None of those who are in the catalogue of the clergy shall wear clothes unsuited to them, either while still living in town or when on a journey: but they shall wear such clothes as are assigned to those who belong to the clergy. And if any one shall violate this canon, he shall be cut off for one week. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xiv.iii.xxviii.html | 27 | Constantinople | Regional Synod | |||
| 522 | Council in Trullo | 692 | 28 | Since we understand that in several churches grapes are brought to the altar, according to a custom which has long prevailed, and the ministers joined this with the unbloody sacrifice of the oblation, and distributed both to the people at the same time, we decree that no priest shall do this for the future, but shall administer the oblation alone to the people for the quickening of their souls and for the remission of their sins. But with regard to the offering of grapes as first fruits, the priests may bless them apart [from the offering of the oblation] and distribute them to such as seek them as an act of thanksgiving to him who is the Giver of the fruits by which our bodies are increased and fed according to his divine decree. And if any cleric shall violate this decree let him be deposed. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xiv.iii.xxix.html | 27 | Constantinople | Regional Synod | |||
| 523 | Council in Trullo | 692 | 29 | A canon of the Synod of Carthage says that the holy mysteries of the altar are not to be performed but by men who are fasting, except on one day in the year on which the Supper of the Lord is celebrated. At that time, on account perhaps of certain occasions in those places useful to the Church, even the holy Fathers themselves made use of this dispensation. But since nothing leads us to abandon exact observance, we decree that the Apostolic and Patristic tradition shall be followed; and define that it is not right to break the fast on the fifth feria of the last week of Lent, and thus to do dishonour to the whole of Lent. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xiv.iii.xxx.html | 27 | Constantinople | Regional Synod | |||
| 524 | Council in Trullo | 692 | 30 | Willing to do all things for the edification of the Church, we have determined to take care even of priests who are in barbarian churches. Wherefore if they think that they ought to exceed the Apostolic Canon concerning the not putting away of a wife on the pretext of piety and religion, and to do beyond that which is commanded, and therefore abstain by agreement with their wives from cohabitation, we decree they ought no longer to live with them in any way, so that hereby they may afford us a perfect demonstration of their promise. But we have conceded this to them on no other ground than their narrowness, and foreign and unsettled manners. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xiv.iii.xxxi.html | 27 | Constantinople | Regional Synod | |||
| 525 | Council in Trullo | 692 | 31 | Clerics who in oratories which are in houses offer the Holy Mysteries or baptize, we decree ought to do this with the consent of the bishop of the place. Wherefore if any cleric shall not have so done, let him be deposed. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xiv.iii.xxxii.html | 27 | Constantinople | Regional Synod | |||
| 526 | Council in Trullo | 692 | 32 | Heresy | Since it has come to our knowledge that in the region of Armenia they offer wine only on the Holy Table, those who celebrate the unbloody sacrifice not mixing water with it, adducing, as authority thereof, John Chrysostom, a doctor of the Church, who says in his interpretation of the Gospel according to St. Matthew: “And wherefore did he not drink water after he was risen again, but wine? To pluck up by the roots another wicked heresy. For since there are certain who use water in the Mysteries to shew that both when he delivered the mysteries he had given wine and that when he had risen and was setting before them a mere meal without mysteries, he used wine, ‘of the fruit,’ saith he, ‘of the vine.’ But a vine produces wine, not water.”369 And from this they think the doctor overthrows the admixture of water in the holy sacrifice. Now, lest on the point from this time forward they be held in ignorance, we open out the orthodox opinion of the Father. For since there was an ancient and wicked heresy of the Hydroparastatæ (i.e., of those who offered water), who instead of wine used water in their sacrifice, this divine, confuting the detestable teaching of such a heresy, and showing that it is directly opposed to Apostolic tradition, asserted that which has just been quoted. For to his own church, where the pastoral administration had been given him, he ordered that water mixed with wine should be used at the unbloody sacrifice, so as to shew forth the mingling of the blood and water which for the life of the whole world and for the redemption of its sins, was poured forth from the precious side of Christ our Redeemer; and moreover in every church where spiritual light has shined this divinely given order is observed. For also James, the brother, according to the flesh, of Christ our God, to whom the throne of the church of Jerusalem first was entrusted, and Basil, the Archbishop of the Church of Cæsarea, whose glory has spread through all the world, when they delivered to us directions for the mystical sacrifice in writing, declared that the holy chalice is consecrated in the Divine Liturgy with water and wine. And the holy Fathers who assembled at Carthage provided in these express terms: “That in the holy Mysteries nothing besides the body and blood of the Lord be offered, as the Lord himself laid down, that is bread and wine mixed with water.” Therefore if any bishop or presbyter shall not perform the holy action according to what has been handed down by the Apostles, and shall not offer the sacrifice with wine mixed with water, let him be deposed, as imperfectly shewing forth the mystery and innovating on the things which have been handed down. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xiv.iii.xxxiii.html | 27 | Constantinople | Regional Synod | ||
| 527 | Council in Trullo | 692 | 33 | Since we know that, in the region of the Armenians, only those are appointed to the clerical orders who are of priestly descent (following in this Jewish customs); and some of those who are even untonsured are appointed to succeed cantors and readers of the divine law, we decree that henceforth it shall not be lawful for those who wish to bring any one into the clergy, to pay regard to the descent of him who is to be ordained; but let them examine whether they are worthy (according to the decrees set forth in the holy canons) to be placed on the list of the clergy, so that they may be ecclesiastically promoted, whether they are of priestly descent or not; moreover, let them not permit any one at all to read in the ambo, according to the order of those enrolled in the clergy, unless such an one have received the priestly tonsure and the canonical benediction of his own pastor; but if any one shall have been observed to act contrary to these directions, let him be cut off. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xiv.iii.xxxiv.html | 27 | Constantinople | Regional Synod | |||
| 528 | Council in Trullo | 692 | 34 | But in future, since the priestly canon openly sets this forth, that the crime of conspiracy or secret society is forbidden by external laws, but much more ought it to be prohibited in the Church; we also hasten to observe that if any clerics or monks are found either conspiring or entering secret societies, or devising anything against bishops or clergymen, they shall be altogether deprived of their rank. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xiv.iii.xxxv.html | 27 | Constantinople | Regional Synod | |||
| 529 | Council in Trullo | 692 | 35 | It shall be lawful for no Metropolitan on the death of a bishop of his province to appropriate or sell the private property of the deceased, or that of the widowed church: but these are to be in the custody of the clergy of the diocese over which he presided until the election of another bishop, unless in the said church there are no clergymen left. For then the Metropolitan shall protect the property without diminution, handing over everything to the bishop when he is appointed. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xiv.iii.xxxvi.html | 27 | Constantinople | Regional Synod | |||
| 530 | Council in Trullo | 692 | 36 | Renewing the enactments by the 150 Fathers assembled at the God-protected and imperial city, and those of the 630 who met at Chalcedon; we decree that the see of Constantinople shall have equal privileges with the see of Old Rome, and shall be highly regarded in ecclesiastical matters as that is, and shall be second after it. After Constantinople shall be ranked the See of Alexandria, then that of Antioch, and afterwards the See of Jerusalem. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xiv.iii.xxxvii.html | 27 | Constantinople | Regional Synod | |||
| 531 | Council in Trullo | 692 | 37 | Since at different times there have been invasions of barbarians, and therefore very many cities have been subjected to the infidels, so that the bishop of a city may not be able, after he has been ordained, to take possession of his see, and to be settled in it in sacerdotal order, and so to perform and manage for it the ordinations and all things which by custom appertain to the bishop: we, preserving honour and veneration for the priesthood, and in no wise wishing to employ the Gentile injury to the ruin of ecclesiastical rights, have decreed that those who have been ordained thus, and on account of the aforesaid cause have not been settled in their sees, without any prejudice from this thing may be kept [in good standing] and that they may canonically perform the ordination of the different clerics and use the authority of their office according to the defined limits, and that whatever administration proceeds from them may be valid and legitimate. For the exercise of his office shall not be circumscribed by a season of necessity when the exact observance of law is circumscribed. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xiv.iii.xxxviii.html | 27 | Constantinople | Regional Synod | |||
| 532 | Council in Trullo | 692 | 38 | The canon which was made by the Fathers we also observe, which thus decreed: If any city be renewed by imperial authority, or shall have been renewed, let the order of things ecclesiastical follow the civil and public models. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xiv.iii.xxxix.html | 27 | Constantinople | Regional Synod | |||
| 533 | Council in Trullo | 692 | 39 | Since our brother and fellow-worker, John, bishop of the island of Cyprus, together with his people in the province of the Hellespont, both on account of barbarian incursions, and that they may be freed from servitude of the heathen, and may be subject alone to the sceptres of most Christian rule, have emigrated from the said island, by the providence of the philanthropic God, and the labour of our Christ-loving and pious Empress; we determine that the privileges which were conceded by the divine fathers who first at Ephesus assembled, are to be preserved without any innovations, viz.: that new Justinianopolis shall have the rights of Constantinople and whoever is constituted the pious and most religious bishop thereof shall take precedence of all the bishops of the province of the Hellespont, and be elected [?] by his own bishops according to ancient custom. For the customs which obtain in each church our divine Fathers also took pains should be maintained, the existing bishop of the city of Cyzicus being subject to the metropolitan of the aforesaid Justinianopolis, for the imitation of all the rest of the bishops who are under the aforesaid beloved of God metropolitan John, by whom, as custom demands, even the bishop of the very city of Cyzicus shall be ordained. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xiv.iii.xl.html | 27 | Constantinople | Regional Synod | |||
| 534 | Council in Trullo | 692 | 40 | Since to cleave to God by retiring from the noise and turmoil of life is very beneficial, it behoves us not without examination to admit before the proper time those who choose the monastic life, but to observe respecting them the limit handed down by our fathers, in order that we may then admit a profession of the life according to God as for ever firm, and the result of knowledge and judgment after years of discretion have been reached. He therefore who is about to submit to the yoke of monastic life should not be less than ten years of age, the examination of the matter depending on the decision of the bishop, whether he considers a longer time more conducive for his entrance and establishment in the monastic life. For although the great Basil in his holy canons decreed that she who willingly offers to God and embraces virginity, if she has completed her seventeenth year, is to be entered in the order of virgins: nevertheless, having followed the example respecting widows and deaconesses, analogy and proportion being considered, we have admitted at the said time those who have chosen the monastic life. For it is written in the divine Apostle that a widow is to be elected in the church at sixty years old: but the sacred canons have decreed that a deaconess shall be ordained at forty, since they saw that the Church by divine grace had gone forth more powerful and robust and was advancing still further, and they saw the firmness and stability of the faithful in observing the divine commandments. Wherefore we also, since we most rightly comprehend the matter, appoint the benediction of grace to him who is about to enter the struggle according to God, even as impressing speedily a certain seal upon him, hereupon introducing him to the not-long-to-be-hesitated-over and declined, or rather inciting him even to the choice and determination of good. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xiv.iii.xli.html | 27 | Constantinople | Regional Synod | |||
| 535 | Council in Trullo | 692 | 41 | Those who in town or in villages wish to go away into cloisters, and take heed for themselves apart, before they enter a monastery and practise the anchorite’s life,370 should for the space of three years in the fear of God submit to the Superior of the house, and fulfil obedience in all things, as is right, thus shewing forth their choice of this life and that they embrace it willingly and with their whole hearts; they are then to be examined by the superior (προέδρος) of the place; and then to bear bravely outside the cloister one year more, so that their purpose may be fully manifested. For by this they will shew fully and perfectly that they are not catching at vain glory, but that they are pursuing the life of solitude because of its inherent beauty and honour. After the completion of such a period, if they remain in the same intention in their choice of the life, they are to be enclosed, and no longer is it lawful for them to go out of such a house when they so desire, unless they be induced to do so for the common advantage, or other pressing necessity urging on to death; and then only with the blessing of the bishop of that place. And those who, without the above-mentioned causes, venture forth of their convents, are first of all to be shut up in the said convent even against their wills, and then are to cure themselves with fasting and other afflictions, knowing how it is written that “no one who has put his hand to the plough and has looked back, is fit for the kingdom of heaven.” | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xiv.iii.xlii.html | 27 | Constantinople | Regional Synod | |||
| 536 | Council in Trullo | 692 | 42 | Those who are called Eremites and are clothed in black robes, and with long hair go about cities and associate with the worldly both men and women and bring odium upon their profession—we decree that if they will receive the habit of other monks and wear their hair cut short, they may be shut up in a monastery and numbered among the brothers; but if they do not choose to do this, they are to be expelled from the cities and forced to live in the desert (ἐρήμους) from whence also they derive their name. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xiv.iii.xliii.html | 27 | Constantinople | Regional Synod | |||
| 537 | Council in Trullo | 692 | 43 | It is lawful for every Christian to choose the life of religious discipline, and setting aside the troublous surgings of the affairs of this life to enter a monastery, and to be shaven in the fashion of a monk, without regard to what faults he may have previously committed. For God our Saviour says: “Whose cometh to me, I will in no wise cast out.” As therefore the monastic method of life engraves upon us as on a tablet the life of penitence, we receive371 whoever approaches it372 sincerely; nor is any custom to be allowed to hinder him from fulfilling his intention. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xiv.iii.xliv.html | 27 | Constantinople | Regional Synod | |||
| 538 | Council in Trullo | 692 | 44 | A monk convicted of fornication, or who takes a wife for the communion of matrimony and for society, is to be subjected to the penalties of fornicators, according to the canons. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xiv.iii.xlv.html | 27 | Constantinople | Regional Synod | |||
| 539 | Council in Trullo | 692 | 45 | Whereas we understand that in some monasteries of women those who are about to be clothed with the sacred habit are first adorned in silks and garments of all kinds, and also with gold and jewels, by those who bring them thither, and that they thus approach the altar and are there stripped of such a display of wealth, and that immediately thereafter the blessing of their habit takes place, and they are clothed with the black robe; we decree that henceforth this shall not be done. For it is not lawful for her who has already of her own free will put away every delight of life, and has embraced that method of life which is according to God, and has confirmed it with strong and stable reasons, and so has come to the monastery, to recall to memory the things which they had already forgotten, things of this world which perisheth and passeth away. For thus they raise in themselves doubts, and are disturbed in their souls, like the tossing waves, turning hither and thither. Moreover, they should not give bodily evidence of heaviness of heart by weeping, but if a few tears drop from their eyes, as is like enough to be the case, they may be supposed by those who see them to have flowed μὴ μᾶλλον on account of their affection (διαθέσεως, affectionem) for the ascetic struggle rather than (ἢ) because they are quitting the world and worldly things. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xiv.iii.xlvi.html | 27 | Constantinople | Regional Synod | |||
| 540 | Council in Trullo | 692 | 46 | Those women who choose the ascetic life and are settled in monasteries may by no means go forth of them. If, however, any inexorable necessity compels them, let them do so with the blessing and permission of her who is mother superior; and even then they must not go forth alone, but with some old women who are eminent in the monastery, and at the command of the lady superior. But it is not at all permitted that they should stop outside. And men also who follow the monastic life let them on urgent necessity go forth with the blessing of him to whom the rule is entrusted. Wherefore, those who transgress that which is now decreed by us, whether they be men or women, are to be subjected to suitable punishments. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xiv.iii.xlvii.html | 27 | Constantinople | Regional Synod | |||
| 541 | Council in Trullo | 692 | 47 | No woman may sleep in a monastery of men, nor any man in a monastery of women. For it behoves the faithful to be without offence and to give no scandal, and to order their lives decorously and honestly and acceptably to God. But if any one shall have done this, whether he be cleric or layman, let him be cut off. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xiv.iii.xlviii.html | 27 | Constantinople | Regional Synod | |||
| 542 | Council in Trullo | 692 | 48 | The wife of him who is advanced to the Episcopal dignity, shall be separated from her husband by their mutual consent, and after his ordination and consecration to the episcopate she shall enter a monastery situated at a distance from the abode of the bishop, and there let her enjoy the bishop’s provision. And if she is deemed worthy she may be advanced to the dignity of a deaconess. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xiv.iii.xlix.html | 27 | Constantinople | Regional Synod | |||
| 543 | Council in Trullo | 692 | 49 | Renewing also the holy canon, we decree that the monasteries which have been once consecrated by the Episcopal will, are always to remain monasteries, and the things which belong to them are to be preserved to the monastery, and they cannot any more be secular abodes nor be given by any one to seculars. But if anything of this kind has been done already, we declare it to be null; and those who hereafter attempt to do so are to be subjected to canonical penalties. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xiv.iii.l.html | 27 | Constantinople | Regional Synod | |||
| 544 | Council in Trullo | 692 | 50 | No one at all, whether cleric or layman, is from this time forward to play at dice. And if any one hereafter shall be found doing so, if he be a cleric he is to be deposed, if a layman let him be cut off. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xiv.iii.li.html | 27 | Constantinople | Regional Synod | |||
| 545 | Council in Trullo | 692 | 51 | This holy and ecumenical synod altogether forbids those who are called “players,” and their “spectacles,” as well as the exhibition of hunts, and the theatrical dances. If any one despises the present canon, and gives himself to any of the things which are forbidden, if he be a cleric he shall be deposed, but if a layman let him be cut off. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xiv.iii.lii.html | 27 | Constantinople | Regional Synod | |||
| 546 | Council in Trullo | 692 | 52 | On all days of the holy fast of Lent, except on the Sabbath, the Lord’s day and the holy day of the Annunciation, the Liturgy of the Presanctified is to be said. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xiv.iii.liii.html | 27 | Constantinople | Regional Synod | |||
| 547 | Council in Trullo | 692 | 53 | Whereas the spiritual relationship is greater than fleshly affinity; and since it has come to our knowledge that in some places certain persons who become sponsors to children in holy salvation-bearing baptism, afterwards contract matrimony with their mothers (being widows), we decree that for the future nothing of this sort is to be done. But if any, after the present canon, shall be observed to do this, they must, in the first place, desist from this unlawful marriage, and then be subjected to the penalties of fornicators. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xiv.iii.liv.html | 27 | Constantinople | Regional Synod | |||
| 548 | Council in Trullo | 692 | 54 | The divine scriptures plainly teach us as follows, “Thou shalt not approach to any that is near of kin to thee to uncover their nakedness.” Basil, the bearer-of-God, has enumerated in his canons some marriages which are prohibited and has passed over the greater part in silence, and in both these ways has done us good service. For by avoiding a number of disgraceful names (lest by such words he should pollute his discourse) he included impurities under general terms, by which course he shewed to us in a general way the marriages which are forbidden. But since by such silence, and because of the difficulty of understanding what marriages are prohibited, the matter has become confused; it seemed good to us to set it forth a little more clearly, decreeing that from this time forth he who shall marry with the daughter of his father; or a father or son with a mother and daughter; or a father and son with two girls who are sisters; or a mother and daughter with two brothers; or two brothers with two sisters, fall under the canon of seven years, provided they openly separate from this unlawful union. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xiv.iii.lv.html | 27 | Constantinople | Regional Synod | |||
| 549 | Council in Trullo | 692 | 55 | Since we understand that in the city of the Romans, in the holy fast of Lent they fast on the Saturdays, contrary to the ecclesiastical observance which is traditional, it seemed good to the holy synod that also in the Church of the Romans the canon shall immovably stands fast which says: “If any cleric shall be found to fast on a Sunday or Saturday (except on one occasion only) he is to be deposed; and if he is a layman he shall be cut off.” | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xiv.iii.lvi.html | 27 | Constantinople | Regional Synod | |||
| 550 | Council in Trullo | 692 | 56 | We have likewise learned that in the regions of Armenia and in other places certain people eat eggs and cheese on the Sabbaths and Lord’s days of the holy lent. It seems good therefore that the whole Church of God which is in all the world should follow one rule and keep the fast perfectly, and as they abstain from everything which is killed, so also should they from eggs and cheese, which are the fruit and produce of those animals from which we abstain. But if any shall not observe this law, if they be clerics, let them be deposed; but if laymen, let them be cut off. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xiv.iii.lvii.html | 27 | Constantinople | Regional Synod | |||
| 551 | Council in Trullo | 692 | 57 | It is not right to offer honey and milk on the altar. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xiv.iii.lviii.html | 27 | Constantinople | Regional Synod | |||
| 552 | Council in Trullo | 692 | 58 | None of those who are in the order of laymen may distribute the Divine Mysteries to himself if a bishop, presbyter, or deacon be present. But whoso shall dare to do such a thing, as acting contrary to what has been determined shall be cut off for a week and thenceforth let him learn not to think of himself more highly than he ought to think. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xiv.iii.lix.html | 27 | Constantinople | Regional Synod | |||
| 553 | Council in Trullo | 692 | 59 | Baptism is by no means to be administered in an oratory which is within a house; but they who are about to be held worthy of the spotless illumination are to go to a Catholic Church and there to enjoy this gift. But if any one shall be convicted of not observing what we have determined, if he be a cleric let him be deposed, if a layman let him be cut off. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xiv.iii.lx.html | 27 | Constantinople | Regional Synod | |||
| 554 | Council in Trullo | 692 | 60 | Since the Apostle exclaims that he who cleaves to the Lord is one spirit, it is clear that he who is intimate with his [i.e. the Lord’s] enemy becomes one by his affinity with him. Therefore, those who pretend they are possessed by a devil and by their depravity of manners feign to manifest their form and appearance; it seems good by all means that they should be punished and that they should be subjected to afflictions and hardships of the same kind as those to which they who are truly demoniacally possessed are justly subjected with the intent of delivering them from the [work or rather] energy of the devil. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xiv.iii.lxi.html | 27 | Constantinople | Regional Synod | |||
| 555 | Council in Trullo | 692 | 61 | Those who give themselves up to soothsayers or to those who are called hecatontarchs or to any such, in order that they may learn from them what things376 they wish to have revealed to them, let all such, according to the decrees lately made by the Fathers concerning them, be subjected to the canon of six years. And to this [penalty] they also should be subjected who carry about377 she-bears or animals of the kind for the diversion and injury of the simple; as well as those who tell fortunes and fates, and genealogy, and a multitude of words of this kind from the nonsense of deceit and imposture. Also those who are called expellers of clouds, enchanters, amulet-givers, and soothsayers. And those who persist in these things, and do not turn away and flee from pernicious and Greek pursuits of this kind, we declare are to be thrust out of the Church, as also the sacred canons say. “For what fellowship hath light with darkness?” as saith the Apostle, “or what agreement is there between the temple of God and idols? or what part hath he that believeth with an infidel? And what concord hath Christ with Belial?” | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xiv.iii.lxii.html | 27 | Constantinople | Regional Synod | |||
| 556 | Council in Trullo | 692 | 62 | The so-called Calends, and what are called Bota and Brumalia, and the full assembly which takes place on the first of March, we wish to be abolished from the life of the faithful. And also the public dances of women, which may do much harm and mischief. Moreover we drive away from the life of Christians the dances given in the names of those falsely called gods by the Greeks whether of men or women, and which are performed after an ancient and un-Christian fashion; decreeing that no man from this time forth shall be dressed as a woman, nor any woman in the garb suitable to men. Nor shall he assume comic, satyric, or tragic masks; nor may men invoke the name of the execrable Bacchus when they squeeze out the wine in the presses; nor when pouring out wine into jars [to cause a laugh378], practising in ignorance and vanity the things which proceed from the deceit of insanity. Therefore those who in the future attempt any of these things which are written, having obtained a knowledge of them, if they be clerics we order them to be deposed, and if laymen to be cut off. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xiv.iii.lxiii.html | 27 | Constantinople | Regional Synod | |||
| 557 | Council in Trullo | 692 | 63 | We forbid to be publicly read in Church, histories of the martyrs which have been falsely put together by the enemies of the truth, in order to dishonour the martyrs of Christ and induce unbelief among those who hear them, but we order that such books be given to the flames. But those who accept them or apply their mind to them as true we anathematize. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xiv.iii.lxiv.html | 27 | Constantinople | Regional Synod | |||
| 558 | Council in Trullo | 692 | 64 | It does not befit a layman to dispute or teach publicly, thus claiming for himself authority to teach, but he should yield to the order appointed by the Lord, and to open his ears to those who have received the grace to teach, and be taught by them divine things; for in one Church God has made “different members,” according to the word of the Apostle: and Gregory the Theologian, wisely interpreting this passage, commends the order in vogue with them saying:379 “This order brethren we revere, this we guard. Let this one be the ear; that one the tongue, the hand or any other member. Let this one teach, but let that one learn.” And a little further on: “Learning in docility and abounding in cheerfulness, and ministering with alacrity, we shall not all be the tongue which is the more active member, not all of us Apostles, not all prophets, nor shall we all interpret.” And again: “Why dost thou make thyself a shepherd when thou art a sheep? Why become the head when thou art a foot? Why dost thou try to be a commander when thou art enrolled in the number of the soldiers?” And elsewhere: “Wisdom orders, Be not swift in words; nor compare thyself with the rich, being poor; nor seek to be wiser than the wise.” But if any one be found weakening the present canon, he is to be cut off for forty days. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xiv.iii.lxv.html | 27 | Constantinople | Regional Synod | |||
| 559 | Council in Trullo | 692 | 65 | The fires which are lighted on the new moons by some before their shops and houses, upon which (according to a certain ancient custom) they are wont foolishly and crazily to leap, we order henceforth to cease. Therefore, whosoever shall do such a thing, if he be a cleric, let him be deposed; but if he be a layman, let him be cut off. For it is written in the Fourth Book of the Kings “And Manasses built an altar to the whole host of heaven, in the two courts of the Lord, and made his sons to pass through the fire, he used lots and augurs and divinations by birds and made ventriloquists [or pythons380] and multiplied diviners, that he might do evil before the Lord and provoke him to anger.” | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xiv.iii.lxvi.html | 27 | Constantinople | Regional Synod | |||
| 560 | Council in Trullo | 692 | 66 | From the holy day of the Resurrection of Christ our God until the next Lord’s day, for a whole week, in the holy churches the faithful ought to be free from labour, rejoicing in Christ with psalms and hymns and spiritual songs; and celebrating the feast, and applying their minds to the reading of the holy Scriptures, and delighting in the Holy Mysteries; for thus shall we be exalted with Christ and together with him be raised up. Therefore, on the aforesaid days there must not be any horse races or any public spectacle. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xiv.iii.lxvii.html | 27 | Constantinople | Regional Synod | |||
| 561 | Council in Trullo | 692 | 67 | The divine Scripture commands us to abstain from blood, from things strangled, and from fornication. Those therefore who on account of a dainty stomach prepare by any art for food the blood of any animal, and so eat it, we punish suitably. If anyone henceforth venture to eat in any way the blood of an animal, if he be a clergyman, let him be deposed; if a layman, let him be cut off. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xiv.iii.lxviii.html | 27 | Constantinople | Regional Synod | |||
| 562 | Council in Trullo | 692 | 68 | It is unlawful for anyone to corrupt or cut up a book of the Old or New Testament or of our holy and approved preachers and teachers, or to give them up to the traders in books or to those who are called perfumers, or to hand it over for destruction to any other like persons: unless to be sure it has been rendered useless either by bookworms, or by water, or in some other way. He who henceforth shall be observed to do such a thing shall be cut off for one year. Likewise also he who buys such books (unless he keeps them for his own use, or gives them to another for his benefit to be preserved) and has attempted to corrupt them, let him be cut off. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xiv.iii.lxix.html | 27 | Constantinople | Regional Synod | |||
| 563 | Council in Trullo | 692 | 69 | It is not permitted to a layman to enter the sanctuary (Holy Altar, Gk.), though, in accordance with a certain ancient tradition, the imperial power and authority is by no means prohibited from this when he wishes to offer his gifts to the Creator. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xiv.iii.lxx.html | 27 | Constantinople | Regional Synod | |||
| 564 | Council in Trullo | 692 | 70 | Women are not permitted to speak at the time of the Divine Liturgy; but, according to the word of Paul the Apostle, “let them be silent. For it is not permitted to them to speak, but to be in subjection, as the law also saith. But if they wish to learn anything let them ask their own husbands at home.” | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xiv.iii.lxxi.html | 27 | Constantinople | Regional Synod | |||
| 565 | Council in Trullo | 692 | 71 | Those who are taught the civil laws must not adopt the customs of the Gentiles, nor be induced to go to the theatre, nor to keep what are called Cylestras, nor to wear clothing contrary to the general custom; and this holds good when they begin their training, when they reach its end, and, in short, all the time of its duration. If any one from this time shall dare to do contrary to this canon he is to be cut off. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xiv.iii.lxxii.html | 27 | Constantinople | Regional Synod | |||
| 566 | Council in Trullo | 692 | 72 | An orthodox man is not permitted to marry an heretical woman, nor an orthodox woman to be joined to an heretical man. But if anything of this kind appear to have been done by any [we require them] to consider the marriage null, and that the marriage be dissolved. For it is not fitting to mingle together what should not be mingled, nor is it right that the sheep be joined with the wolf, nor the lot of sinners with the portion of Christ. But if any one shall transgress the things which we have decreed let him be cut off. But if any who up to this time are unbelievers and are not yet numbered in the flock of the orthodox have contracted lawful marriage between themselves, and if then, one choosing the right and coming to the light of truth and the other remaining still detained by the bond of error and not willing to behold with steady eye the divine rays, the unbelieving woman is pleased to cohabit with the believing man, or the unbelieving man with the believing woman, let them not be separated, according to the divine Apostle, “for the unbelieving husband is sanctified by the wife, and the unbelieving wife by her husband.” | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xiv.iii.lxxiii.html | 27 | Constantinople | Regional Synod | |||
| 567 | Council in Trullo | 692 | 73 | Since the life-giving cross has shewn to us Salvation, we should be careful that we render due honour to that by which we were saved from the ancient fall. Wherefore, in mind, in word, in feeling giving veneration (προσκύνησιν) to it, we command that the figure of the cross, which some have placed on the floor, be entirely removed therefrom, lest the trophy of the victory won for us be desecrated by the trampling under foot of those who walk over it. Therefore those who from this present represent on the pavement the sign of the cross, we decree are to be cut off. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xiv.iii.lxxiv.html | 27 | Constantinople | Regional Synod | |||
| 568 | Council in Trullo | 692 | 74 | It is not permitted to hold what are called Agapæ, that is love-feasts, in the Lord’s houses or churches, nor to eat within the house, nor to spread couches. If any dare to do so let him cease therefrom or be cut off. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xiv.iii.lxxv.html | 27 | Constantinople | Regional Synod | |||
| 569 | Council in Trullo | 692 | 75 | We will that those whose office it is to sing in the churches do not use undisciplined vociferations, nor force nature to shouting, nor adopt any of those modes which are incongruous and unsuitable for the church: but that they offer the psalmody to God, who is the observer of secrets, with great attention and compunction. For the Sacred Oracle taught that the Sons of Israel were to be pious. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xiv.iii.lxxvi.html | 27 | Constantinople | Regional Synod | |||
| 570 | Council in Trullo | 692 | 76 | It is not right that those who are responsible for reverence to churches should place within the sacred bounds an eating place, nor offer food there, nor make other sales. For God our Saviour teaching us when he was tabernacling in the flesh commanded not to make his Father’s house a house of merchandize. He also poured out the small coins of the money-changers, and drave out all those who made common the temple. If, therefore, anyone shall be taken in the aforesaid fault let him be cut off. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xiv.iii.lxxvii.html | 27 | Constantinople | Regional Synod | |||
| 571 | Council in Trullo | 692 | 77 | It is not right that those who are dedicated to religion, whether clerics or ascetics,383 should wash in the bath with women, nor should any Christian man or layman do so. For this is severely condemned by the heathens. But if any one is caught in this thing, if he is a cleric let him be deposed; if a layman, let him be cut off. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xiv.iii.lxxviii.html | 27 | Constantinople | Regional Synod | |||
| 572 | Council in Trullo | 692 | 78 | It behoves those who are illuminated to learn the Creed by heart and to recite it to the bishop or presbyters on the Fifth Feria of the Week. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xiv.iii.lxxix.html | 27 | Constantinople | Regional Synod | |||
| 573 | Council in Trullo | 692 | 79 | As we confess the divine birth of the Virgin to be without any childbed, since it came to pass without seed, and as we preach this to the entire flock, so we subject to correction those who through ignorance do anything which is inconsistent therewith. Wherefore since some on the day after the holy Nativity of Christ our God are seen cooking σεμίδαλῖν , and distributing it to each other, on pretext of doing honour to the puerperia of the spotless Virgin Maternity, we decree that henceforth nothing of the kind be done by the faithful. For this is not honouring the Virgin (who above thought and speech bare in the flesh the incomprehensible Word) when we define384 and describe, from ordinary things and from such as occur with ourselves, her ineffable parturition. If therefore anyone henceforth be discovered doing any such thing, if he be a cleric let him be deposed, but if a layman let him be cut off. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xiv.iii.lxxx.html | 27 | Constantinople | Regional Synod | |||
| 574 | Council in Trullo | 692 | 80 | If any bishop, or presbyter, or deacon, or any of those who are enumerated in the list of the clergy, or a layman, has no very grave necessity nor difficult business so as to keep him from church for a very long time, but being in town does not go to church on three consecutive Sundays—three weeks—if he is a cleric let him be deposed, but if a layman let him be cut off. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xiv.iii.lxxxi.html | 27 | Constantinople | Regional Synod | |||
| 575 | Council in Trullo | 692 | 81 | Whereas we have heard that in some places in the hymn Trisagion there is added after “Holy and Immortal,” “Who was crucified for us, have mercy upon us,” and since this as being alien to piety was by the ancient and holy Fathers cast out of the hymn, as also the violent heretics who inserted these new words were cast out of the Church; we also, confirming the things which were formerly piously established by our holy Fathers, anathematize those who after this present decree allow in church this or any other addition to the most sacred hymn; but if indeed he who has transgressed is of the sacerdotal order, we command that he be deprived of his priestly dignity, but if he be a layman or monk let him be cut off. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xiv.iii.lxxxii.html | 27 | Constantinople | Regional Synod | |||
| 576 | Council in Trullo | 692 | 82 | In some pictures of the venerable icons, a lamb is painted to which the Precursor points his finger, which is received as a type of grace, indicating beforehand through the Law, our true Lamb, Christ our God. Embracing therefore the ancient types and shadows as symbols of the truth, and patterns given to the Church, we prefer “grace and truth,” receiving it as the fulfilment of the Law. In order therefore that “that which is perfect” may be delineated to the eyes of all, at least in coloured expression, we decree that the figure in human form of the Lamb who taketh away the sin of the world, Christ our God, be henceforth exhibited in images, instead of the ancient lamb, so that all may understand by means of it the depths of the humiliation of the Word of God, and that we may recall to our memory his conversation in the flesh, his passion and salutary death, and his redemption which was wrought for the whole world. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xiv.iii.lxxxiii.html | 27 | Constantinople | Regional Synod | |||
| 577 | Council in Trullo | 692 | 83 | No one may give the Eucharist to the bodies of the dead; for it is written “Take and eat.” But the bodies of the dead can neither “take” nor “eat.” | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xiv.iii.lxxxiv.html | 27 | Constantinople | Regional Synod | |||
| 578 | Council in Trullo | 692 | 84 | Following the canonical laws of the Fathers, we decree concerning infants, as often as they are found without trusty witnesses who say that they are undoubtedly baptized; and as often as they are themselves unable on account of their age to answer satisfactorily in respect to the initiatory mystery given to them; that they ought without any offence to be baptized, lest such a doubt might deprive them of the sanctification of such a purification. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xiv.iii.lxxxv.html | 27 | Constantinople | Regional Synod | |||
| 579 | Council in Trullo | 692 | 85 | We have received from the Scriptures that in the mouth of two or three witnesses every word shall be established. Therefore we decree that slaves who are manumitted by their masters in the presence of three witnesses shall enjoy that honour; for they being present at the time will add strength and stability to the liberty given, and they will bring it to pass that faith will be kept in those things which they now witness were done in their presence. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xiv.iii.lxxxvi.html | 27 | Constantinople | Regional Synod | |||
| 580 | Council in Trullo | 692 | 86 | Those who to the destruction of their own souls procure and bring up harlots, if they be clerics, they are to be [cut off and] deposed, if laymen to be cut off. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xiv.iii.lxxxvii.html | 27 | Constantinople | Regional Synod | |||
| 581 | Council in Trullo | 692 | 87 | She who has left her husband is an adulteress if she has come to another, according to the holy and divine Basil, who has gathered this most excellently from the prophet Jeremiah: “If a woman has become another man’s, her husband shall not return to her, but being defiled she shall remain defiled;” and again, “He who has an adulteress is senseless and impious.” If therefore she appears to have departed from her husband without reason, he is deserving of pardon and she of punishment. And pardon shall be given to him that he may be in communion with the Church. But he who leaves the wife lawfully given him, and shall take another is guilty of adultery by the sentence of the Lord. And it has been decreed by our Fathers that they who are such must be “weepers” for a year, “hearers” for two years, “prostrators” for three years, and in the seventh year to stand with the faithful and thus be counted worthy of the Oblation [if with tears they do penance]. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xiv.iii.lxxxviii.html | 27 | Constantinople | Regional Synod | |||
| 582 | Council in Trullo | 692 | 88 | No one may drive any beast into a church except perchance a traveller, urged thereto by the greatest necessity, in default of a shed or resting-place, may have turned aside into said church. For unless the beast had been taken inside, it would have perished, and he, by the loss of his beast of burden, and thus without means of continuing his journey, would be in peril of death. And we are taught that the Sabbath was made for man: wherefore also the safety and comfort of man are by all means to be placed first. But should anyone be detected without any necessity such as we have just mentioned, leading his beast into a church, if he be a cleric let him be deposed, and if a layman let him be cut off. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xiv.iii.lxxxix.html | 27 | Constantinople | Regional Synod | |||
| 583 | Council in Trullo | 692 | 89 | The faithful spending the days of the Salutatory Passion in fasting, praying and compunction of heart, ought to fast until the midnight of the Great Sabbath: since the divine Evangelists, Matthew and Luke, have shewn us how late at night it was [that the resurrection took place], the one by using the words ὀΨὲ σαββάτων, and the other by the words ὄρθρου βαθέος. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xiv.iii.xc.html | 27 | Constantinople | Regional Synod | |||
| 584 | Council in Trullo | 692 | 90 | We have received from our divine Fathers the canon law that in honour of Christ’s resurrection, we are not to kneel on Sundays. Lest therefore we should ignore the fulness of this observance we make it plain to the faithful that after the priests have gone to the Altar for Vespers on Saturdays (according to the prevailing custom) no one shall kneel in prayer until the evening of Sunday, at which time after the entrance for compline, again with bended knees we offer our prayers to the Lord. For taking the night after the Sabbath, which was the forerunner of our Lord’s resurrection, we begin from it to sing in the spirit hymns to God, leading our feast out of darkness into light, and thus during an entire day and night, we celebrate the Resurrection. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xiv.iii.xci.html | 27 | Constantinople | Regional Synod | |||
| 585 | Council in Trullo | 692 | 91 | Those who give drugs for procuring abortion, and those who receive poisons to kill the fœtus, are subjected to the penalty of murder. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xiv.iii.xcii.html | 27 | Constantinople | Regional Synod | |||
| 586 | Council in Trullo | 692 | 92 | The holy synod decrees that those who in the name of marriage carry off women and those who in any way assist the ravishers, if they be clerics, they shall lose their rank, but if they be laymen they shall be anathematized. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xiv.iii.xciii.html | 27 | Constantinople | Regional Synod | |||
| 587 | Council in Trullo | 692 | 93 | If the wife of a man who has gone away and does not appear, cohabit with another before she is assured of the death of the first, she is an adulteress. The wives of soldiers who have married husbands who do not appear are in the same case; as are also they who on account of the wanderings of their husbands do not wait for their return. But the circumstance here has some excuse, in that the suspicion of his death becomes very great. But she who in ignorance has married a man who at the time was deserted by his wife, and then is dismissed because his first wife returns to him, has indeed committed fornication, but through ignorance; therefore she is not prevented from marrying, but it is better if she remain as she is. If a soldier shall return after a long time, and find his wife on account of his long absence has been united to another man, if he so wishes, he may receive his own wife [back again], pardon being extended in consideration of their ignorance both to her and to the man who took her home in second marriage. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xiv.iii.xciv.html | 27 | Constantinople | Regional Synod | |||
| 588 | Council in Trullo | 692 | 94 | The canon subjects to penalties those who take heathen oaths, and we decree to them excommunication. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xiv.iii.xcv.html | 27 | Constantinople | Regional Synod | |||
| 589 | Council in Trullo | 692 | 95 | Heresy | Those who from the heretics come over to orthodoxy, and to the number of those who should be saved, we receive according to the following order and custom. Arians, Macedonians, Novatians, who call themselves Cathari, Aristeri, and Testareskaidecatitæ, or Tetraditæ, and Apollinarians, we receive on their presentation of certificates and on their anathematizing every heresy which does not hold as does the holy Apostolic Church of God: then first of all we anoint them with the holy chrism on their foreheads, eyes, nostrils, mouth and ears; and as we seal them we say—“The seal of the gift of the Holy Ghost.” But concerning the Paulianists it has been determined by the Catholic Church that they shall by all means be rebaptized. The Eunomeans also, who baptize with one immersion; and the Montanists, who here are called Phrygians; and the Sabellians, who consider the Son to be the same as the Father, and are guilty in certain other grave matters, and all the other heresies—for there are many heretics here, especially those who come from the region of the Galatians—all of their number who are desirous of coming to the Orthodox faith, we receive as Gentiles. And on the first day we make them Christians, on the second Catechumens, then on the third day we exorcise them, at the same time also breathing thrice upon their faces and ears; and thus we initiate them, and we make them spend time in church and hear the Scriptures; and then we baptize them. And the Manichæans, and Valentinians and Marcionites and all of similar heresies must give certificates and anathematize each his own heresy, and also Nestorius, Eutyches, Dioscorus, Severus, and the other chiefs of such heresies, and those who think with them, and all the aforesaid heresies; and so they become partakers of the holy Communion. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xiv.iii.xcvi.html | 27 | Constantinople | Regional Synod | ||
| 590 | Council in Trullo | 692 | 96 | Those who by baptism have put on Christ have professed that they will copy his manner of life which he led in the flesh. Those therefore who adorn and arrange their hair to the detriment of those who see them, that is by cunningly devised intertwinings, and by this means put a bait in the way of unstable souls, we take in hand to cure paternally with a suitable punishment: training them and teaching them to live soberly, in order that having laid aside the deceit and vanity of material things, they may give their minds continually to a life which is blessed and free from mischief, and have their conversation in fear, pure, [and holy386]; and thus come as near as possible to God through their purity of life; and adorn the inner man rather than the outer, and that with virtues, and good and blameless manners, so that they leave in themselves no remains of the left-handedness of the adversary. But if any shall act contrary to the present canon let him be cut off. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xiv.iii.xcvii.html | 27 | Constantinople | Regional Synod | |||
| 591 | Council in Trullo | 692 | 97 | Those who have commerce with a wife or in any other manner without regard thereto make sacred places common, and treat them with contempt and thus remain in them, we order all such to be expelled, even from the dwellings of the catechumens which are in the venerable temples. And if any one shall not observe these directions, if he be a cleric let him be deposed, but if a layman let him be cut off. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xiv.iii.xcviii.html | 27 | Constantinople | Regional Synod | |||
| 592 | Council in Trullo | 692 | 98 | He who brings to the intercourse of marriage a woman who is betrothed to another man who is still alive, is to lie under the charge of adultery. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xiv.iii.xcix.html | 27 | Constantinople | Regional Synod | |||
| 593 | Council in Trullo | 692 | 99 | We have further learned that, in the regions of the Armenians, certain persons boil joints of meat within the sanctuary and offer portions to the priests, distributing it after the Jewish fashion. Wherefore, that we may keep the church undefiled, we decree that it is not lawful for any priest to seize the separate portions of flesh meat from those who offer them, but they are to be content with what he that offers pleases to give them; and further we decree that such offering be made outside the church. And if any one does not thus, let him be cut off. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xiv.iii.c.html | 27 | Constantinople | Regional Synod | |||
| 594 | Council in Trullo | 692 | 100 | “Let thine eyes behold the thing which is right,” orders Wisdom, “and keep thine heart with all care.” For the bodily senses easily bring their own impressions into the soul. Therefore we order that henceforth there shall in no way be made pictures, whether they are in paintings or in what way so ever, which attract the eye and corrupt the mind, and incite it to the enkindling of base pleasures. And if any one shall attempt to do this he is to be cut off. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xiv.iii.ci.html | 27 | Constantinople | Regional Synod | |||
| 595 | Council in Trullo | 692 | 101 | The great and divine Apostle Paul with loud voice calls man created in the image of God, the body and temple of Christ. Excelling, therefore, every sensible creature, he who by the saving Passion has attained to the celestial dignity, eating and drinking Christ, is fitted in all respects for eternal life, sanctifying his soul and body by the participation of divine grace. Wherefore, if any one wishes to be a participator of the immaculate Body in the time of the Synaxis, and to offer himself for the communion, let him draw near, arranging his hands in the form of a cross, and so let him receive the communion of grace. But such as, instead of their hands, make vessels of gold or other materials for the reception of the divine gift, and by these receive the immaculate communion, we by no means allow to come, as preferring inanimate and inferior matter to the image of God. But if any one shall be found imparting the immaculate Communion to those who bring vessels of this kind, let him be cut off as well as the one who brings them. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xiv.iii.cii.html | 27 | Constantinople | Regional Synod | |||
| 596 | Council in Trullo | 692 | 102 | It behoves those who have received from God the power to loose and bind, to consider the quality of the sin and the readiness of the sinner for conversion, and to apply medicine suitable for the disease, lest if he is injudicious in each of these respects he should fail in regard to the healing of the sick man. For the disease of sin is not simple, but various and multiform, and it germinates many mischievous offshoots, from which much evil is diffused, and it proceeds further until it is checked by the power of the physician. Wherefore he who professes the science of spiritual medicine ought first of all to consider the disposition of him who has sinned, and to see whether he tends to health or (on the contrary) provokes to himself disease by his own behaviour, and to look how he can care for his manner of life during the interval. And if he does not resist the physician, and if the ulcer of the soul is increased by the application of the imposed medicaments, then let him mete out mercy to him according as he is worthy of it. For the whole account is between God and him to whom the pastoral rule has been delivered, to lead back the wandering sheep and to cure that which is wounded by the serpent; and that he may neither cast them down into the precipices of despair, nor loosen the bridle towards dissolution or contempt of life; but in some way or other, either by means of sternness and astringency, or by greater softness and mild medicines, to resist this sickness and exert himself for the healing of the ulcer, now examining the fruits of his repentance and wisely managing the man who is called to higher illumination. For we ought to know two things, to wit, the things which belong to strictness and those which belong to custom, and to follow the traditional form in the case of those who are not fitted for the highest things, as holy Basil teaches us. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xiv.iii.ciii.html | 27 | Constantinople | Regional Synod | |||
| 597 | Council of Sardica | 1 | (Greek.) Hosius, bishop of the city of Corduba, said: A prevalent evil, or rather most mischievous corruption must be done away with from its very foundations. Let no bishop be allowed to remove from a small city to a different one: as there is an obvious reason for this fault, accounting for such attempts; since no bishop could ever yet be found who endeavoured to be translated from a larger city to a smaller one. It is therefore evident that such persons are inflamed with excessive covetousness and are only serving ambition in order to have the repute of possessing greater authority. Is it then the pleasure of all that so grave an abuse be punished with great severity? For I think that men of this sort should not be admitted even to lay communion. All the bishops said: It is the pleasure of all. (Latin.) Bishop Hosius said: A prevalent evil and mischievous corruption must be done away with from its foundation. Let no bishop be allowed to remove from his own city to another. For the reason of such attempts is manifest, since in this matter no bishop has been found who would remove from a larger city to a smaller one. It is therefore evident that these men are inflamed with excess of covetousness, and are serving ambition and aiming at the possession of power. If it be the pleasure of all, let so great an evil be punished right harshly and sternly, so that he who is such shall not even be admitted to lay communion. All with one accord answered: Such is our pleasure. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iii.iv.i.html | 28 | Rome | Regional Synod | ||||
| 598 | Council of Sardica | 2 | (Greek.) Bishop Hosius said: But if any such person should be found so mad or audacious as to think to advance by way of excuse an affirmation that he had brought letters from the people [laity], it is plain that some few persons, corrupted by bribes and rewards, could have got up an uproar in the church, demanding, forsooth, the said man for bishop. I think then that practices and devices of such sort absolutely must be punished, so that a man of this kind be deemed unworthy even of lay communion in extremis. Do ye therefore make answer whether this sentence is approved by you. They [the bishops] answered: What has been said is approved of. (Latin.) Bishop Hosius said: Even if any such person should show himself so rash as perhaps to allege as an excuse and affirm that he has received letters from the people, inasmuch as it is evident that a few persons could have been corrupted by rewards and bribes—[namely] persons who do not hold the pure faith—to raise an uproar in the church, and seem to ask for the said man as bishop; I judge that these frauds must be condemned, so that such an one should not receive even lay communion at the last. If ye all approve, do ye decree it. The synod answered: We approve. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iii.iv.ii.html | 28 | Rome | Regional Synod | ||||
| 599 | Council of Sardica | 3 | (Greek.) Bishop Hosius said: This also it is necessary to add,—that no bishop pass from his own province to another province in which there are bishops, unless indeed he be called by his brethren, that we seem not to close the gates of charity. 417 And this case likewise is to be provided for, that if in any province a bishop has some matter against his brother and fellow-bishop, neither of the two should call in as arbiters bishops from another province. But if perchance sentence be given against a bishop in any matter and he supposes his case to be not unsound but good, in order that the question may be reopened, let us, if it seem good to your charity, honour the memory of Peter the Apostle, and let those who gave judgment write to Julius, the bishop of Rome, so that, if necessary, the case may be retried by the bishops of the neighbouring provinces and let him appoint arbiters; but if it cannot be shown that his case is of such a sort as to need a new trial, let the judgment once given not be annulled, but stand good as before. (Latin.) Bishop Hosius said: This also it is necessary to add,—that bishops shall not pass from their own province to another province in which there are bishops, unless perchance upon invitation from their brethren, that we seem not to close the door of charity. But if in any province a bishop have a matter in dispute against his brother bishop, one of the two shall not call in as judge a bishop from another province. But if judgment have gone against a bishop in any cause, and he think that he has a good case, in order that the question may be reopened, let us, if it be your pleasure, honour the memory of St. Peter the Apostle, and let those who tried the case write to Julius, the bishop of Rome, and if he shall judge that the case should be retried, let that be done, and let him appoint judges; but if he shall find that the case is of such a sort that the former decision need not be disturbed, what he has decreed shall be confirmed. Is this the pleasure of all? The synod answered, It is our pleasure. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iii.iv.iii.html | 28 | Rome | Regional Synod | ||||
| 600 | Council of Sardica | 4 | (Greek.) Bishop Gaudentius said: If it seems good to you, it is necessary to add to this decision full of sincere charity which thou hast pronounced, that390 if any bishop be deposed by the sentence of these neighbouring bishops, and assert that he has fresh matter in defence, a new bishop be not settled in his see, unless the bishop of Rome judge and render a decision as to this. (Latin.) Bishop Gaudentius said: It ought to be added, if it be your pleasure, to this sentence full of sanctity which thou hast pronounced, that—when any bishop has been deposed by the judgment of those bishops who have sees in neighbouring places, and he [the bishop deposed] shall announce that his case is to be examined in the city of Rome—that no other bishop shall in any wise be ordained to his see, after the appeal of him who is apparently deposed, unless the case shall have been determined in the judgment of the Roman bishop. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iii.iv.iv.html | 28 | Rome | Regional Synod | ||||
| 601 | Council of Sardica | 5 | (Greek.) Bishop Hosius said: Decreed, that if any bishop is accused, and the bishops of the same region assemble and depose him from his office, and he appealing, so to speak, takes refuge with the most blessed bishop of the Roman church, and he be willing to give him a hearing, and think it right to renew the examination of his case, let him be pleased to write to those fellow-bishops who are nearest the province that they may examine the particulars with care and accuracy and give their votes on the matter in accordance with the word of truth. And if any one require that his case be heard yet again, and at his request it seem good to move the bishop of Rome to send presbyters a latere, let it be in the power of that bishop, according as he judges it to be good and decides it to be right—that some be sent to be judges with the bishops and invested with his authority by whom they were sent. And be this also ordained. But if he think that the bishops are sufficient for the examination and decision of the matter let him do what shall seem good in his most prudent judgment. The bishops answered: What has been said is approved. (Latin.) Bishop Hosius said: Further decreed, that if a bishop is accused, and the bishops of that region assemble and depose him from his office, if he who has been deposed shall appeal and take refuge with the bishop of the Roman church and wishes to be given a hearing, if he think it right that the trial or examination of his case be renewed, let him be pleased to write to those bishops who are in an adjacent and neighbouring province, that they may diligently inquire into all the particulars and decide according to the word of truth. But if he who asks to have his case reheard, shall by his entreaty move the Bishop of Rome to send a presbyter a latere it shall be in the power of that bishop to do what he shall resolve and determine upon; and if he shall decide that some be sent, who shall be present and be judges with the bishops invested with his authority by whom they were appointed, it shall be as he shall choose. But if he believe that the bishops suffice to give a final decision, he shall do what he shall determine upon in his most wise judgment. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iii.iv.v.html | 28 | Rome | Regional Synod | ||||
| 602 | Council of Sardica | 6 | (Greek.) Bishop Hosius said: If it happen that in a province in which there are very many bishops one bishop should stay away and by some negligence should not come to the council and assent to the appointment made by the bishops, but the people assemble and pray that the ordination of the bishop desired by them take place—it is necessary that the bishop who stayed away should first be reminded by letters from the exarch of the province (I mean, of course, the bishop of the metropolis), that the people demand a pastor to be given them. I think that it is well to await his [the absent bishop’s] arrival also. But if after summons by letter he does not come, nor even write in reply, the wish of the people ought to be complied with. The bishops from the neighbouring provinces also should be invited to the ordination of the bishop of the metropolis. It is positively not permitted to ordain a bishop in a village or petty town, for which even one single presbyter is sufficient (for there is no necessity to ordain a bishop there) lest the name and authority of bishop should be made of small account, but the bishops of the province ought, as before said, to ordain bishops in those cities in which there were bishops previously; and if a city should be found with a population so large as to be thought worthy of an episcopal see, let it receive one. Is this the pleasure of all? All answered: It is our pleasure. (Latin.) Bishop Hosius said: If it shall have happened, that in a province in which there have been very many bishops, one [i.e., but one] bishop remains, but that he by negligence has not chosen [to ordain] a bishop, and the people have made application, the bishops of the neighbouring province ought first to address [by letter] the bishop who resides in that province, and show that the people seek a ruler [i.e., pastor] for themselves and that this is right, so that they also may come and with him ordain a bishop. But if he refuses to acknowledge their written communication, and leaves it unnoticed, and writes no reply, the people’s request should be satisfied, so that bishops should come from the neighbouring province and ordain a bishop. But permission is not to be given to ordain a bishop either in any village, or in an unimportant city, for which one presbyter suffices, lest the name and authority of bishop grow cheap. Those [bishops] who are invited from another province ought not to ordain a bishop unless in the cities which have [previously] had bishops, or in a city which is so important or so populous as to be entitled to have a bishop. Is this the pleasure of all? The synod replied: It is our pleasure. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iii.iv.vi.html | 28 | Rome | Regional Synod | ||||
| 603 | Council of Sardica | 7 | (Greek.) Bishop Hosius said: Our importunity and great pertinacity and unjust petitions have brought it about that we do not have as much favour and confidence as we ought to enjoy. For many of the bishops do not intermit resorting to the imperial Court, especially the Africans, who, as we have learned from our beloved brother and fellow-bishop, Gratus, do not accept salutary counsels, but so despise them that one man carries to the Court petitions many and diverse and of no possible benefit to the Church, and does not (as ought to be done and as is fitting) assist and help the poor and the laity or the widows, but is intriguing to obtain worldly dignities and offices for certain persons. This evil then causes enfeeblement [better, murmuring (read τονθρυσμόν or τονθορυσμόν)], not without some scandal and blame to us. But I account it quite proper for a bishop to give assistance to one oppressed by some one, or to a widow suffering injustice, or, again, an orphan robbed of his estate, always provided that these persons have a just cause of petition. If, then, beloved brethren, this seems good to all, do ye decree that no bishop shall go to the imperial Court except those whom our most pious emperor may summon by his own letters. Yet since it often happens that persons condemned for their offences to deportation or banishment to an island, or who have received some sentence or other, beg for mercy and seek refuge with the Church [i.e., take sanctuary], such persons are not to be refused assistance, but pardon should be asked for them without delay and without hesitation. If this, then, is also your pleasure, do ye all vote assent. All gave answer: Be this also decreed. (Latin.) Bishop Hosius said: Importunities and excessive pertinacity and unjust petitions have caused us to have too little favour or confidence, while certain bishops cease not to go to the Court, especially the Africans, who (as we have learned) spurn and contemn the salutary counsels of our most holy brother and fellow-bishop, Gratus, so that they not only bring to the Court many and diverse petitions (not for the good of the Church nor, as is usual and right, to succour the poor or widows or orphans), but even seek to obtain worldly dignities and offices for certain persons. This evil therefore stirs up at times not only murmurings, but even scandals. But it is proper that bishops should intercede for persons suffering from violence and oppression, afflicted widows and defrauded orphans, provided, nevertheless, that these persons have a just cause or petition. If, then, brethren dearly beloved, such be your pleasure, do we decree that no bishops go to the Court except those who may have been invited or summoned by letters of the God-fearing emperor. But since it often happens that those who are suffering from injustice or who are condemned for their offences to deportation or banishment to an island, or, in short, have received some sentence or other, seek refuge with the mercy of the Church, such persons should be succoured and pardon be begged for them without hesitation. Decree this, therefore, if it be your pleasure. All said: It is our pleasure and be it decreed. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iii.iv.vii.html | 28 | Rome | Regional Synod | ||||
| 604 | Council of Sardica | 8 | (Greek.) Bishop Hosius said: This also let your sagacity determine, that—inasmuch as this was decreed in order that a bishop might not fall under censure by going to the Court—that if any have such petitions as we mentioned above, they should send these by one of their deacons. For the person of a subordinate does not excite jealousy, and what shall be granted [by the Emperor] can thus be reported more quickly. All answered: Be this also decreed. (Latin.) Bishop Hosius said: This also your forethought should provide for—inasmuch as ye have made this decree in order that the audacity of bishops might not labour [or, be observed] to go to Court. Whosoever therefore shall have or receive petitions such as we have mentioned above, let them send these [each] by a deacon of his, because the person of a minister is not an object of jealousy, and he will be able to report more quickly what he has obtained. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iii.iv.viii.html | 28 | Rome | Regional Synod | ||||
| 605 | Council of Sardica | 9 | (Greek.) Bishop Hosius said: This also, I think, follows, that, if in any province whatever, bishops send petitions to one of their brothers and fellow-bishops, he that is in the largest city, that is, the metropolis, should himself send his deacon and the petitions, providing him also with letters commendatory, writing also of course in succession to our brethren and fellow-bishops, if any of them should be staying at that time in the places or cities in which the most pious Emperor is administering public affairs. But if any of the bishops should have friends at the Court and should wish to make requests of them as to some proper object, let him not be forbidden to make such requests through his deacon and move these [friends] to give their kind assistance as his desire. But those who come to Rome ought, as I said before, to deliver to our beloved brother and fellow-bishop, Julius, the petitions which they have to give, in order that he may first examine them, lest some of them should be improper, and so, giving them his own advocacy and care, shall send them to the Court. All the Bishops made answer that such was their pleasure and that the regulation was most proper. (Latin.) This also seems to follow, that from whatever province bishops shall send petitions to that brother and fellow-bishop of ours who has his see in the metropolis, he [the metropolitan] should dispatch his deacon with the petitions, providing him with commendatory letters of like tenour to our brethren and fellow-bishops at that time resident in those regions and cities in which the fortunate and blessed Emperor is ruling the State. If however a bishop who seeks to obtain some petition (a worthy one, that is) has friends in the palace, he is not forbidden to make his request through his deacon and to advise those who, he knows, can kindly intercede for him in his absence. X. But let those who come to Rome, deliver, as before said, to our most holy brother and fellow-bishop, the bishop of the Roman church, the petitions which they bear, that he also may examine whether they are worthy and just, and let him give diligence and care that they be forwarded to the Court. All said that such was their pleasure and that the regulation was proper. Bishop Alypius said: If they have incurred the discomforts of travel for the sake of orphans and widows or any in distress and having cases that are not unjust, they will have some good reason [for their journey]; but now since they chiefly make requests which cannot be granted without envy and reproach, it is not necessary for them to go to Court. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iii.iv.ix.html | 28 | Rome | Regional Synod | ||||
| 606 | Council of Sardica | 10 | (Greeks.) Bishop Hosius said: This also I think necessary.393 Ye should consider with all thoroughness and care, that if some rich man or professional advocate be desired for bishop, he be not ordained until he have fulfilled the ministry of reader, deacon, and presbyter, in order that, passing by promotion through the several grades, he may 425 advance (if, that is, he be found worthy) to the height of the episcopate. And he shall remain in each order assuredly for no brief time, that so his faith, his reputable life, his steadfastness of character and considerateness of demeanour may be well-known, and that he, being deemed worthy of the divine sacerdotal office [sacerdotium, i.e., the episcopate] may enjoy the highest honour. For it is not fitting, nor does discipline or good conversation allow to proceed to this act rashly or lightly, so as to ordain a bishop or presbyter or deacon hastily; as thus he would rightly be accounted a novice, especially since also the most blessed Apostle, he who was the teacher of the Gentiles, is seen to have forbidden hasty ordinations; for the test of [even] the longest period will not unreasonably be required to exemplify the conversation and character of each [candidate]. All said that this was their pleasure and that it must be absolutely irreversible. (Latin.) Bishop Hosius said: This also I think it necessary for you to consider most carefully, that if perchance some rich man or professional advocate or ex-official be desired for bishop, he be not ordained until he have fulfilled the ministry of a reader and the office of deacon and presbyter, and so ascend, if he have shown himself worthy, through the several grades to the height of the episcopate. For by these promotions which in any case take a considerable length of time can be tested his faith, his discretion, his gravity and modesty. And if he be found worthy, let him be honoured with the divine sacerdotal office [i.e. the episcopate]. For it is not fitting, nor does order or discipline allow, that one be rashly or lightly ordained bishop, presbyter or deacon, who is a novice, especially since also the blessed Apostle, the teacher of the Gentiles, is seen to have expressly forbidden it. But those [should be ordained] whose life has been tested and their merit approved by length of time. All said that this was their pleasure. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iii.iv.x.html | 28 | Rome | Regional Synod | ||||
| 607 | Council of Sardica | 11 | (Greek.) Bishop Hosius said: This also we ought to decree, that394 when a bishop comes from one city to another city, or from one province to another province, to indulge boastfulness, ministering to his own praises rather than serving religious devotion, and wishes to prolong his stay [in a city], and the bishop of that city is not skilled in teaching, let him [the visiting bishop] not do despite to the bishop of the place and attempt by frequent discourses to disparage him and lessen his repute (for this device is wont to cause tumults), and strive by such arts to solicit and wrest to himself another’s throne, not scrupling to abandon the church committed to him and to procure translation to another. A definite limit of time should therefore be set in such a case, especially since not to receive a bishop is accounted the part of rude and discourteous persons. Ye remember that in former times our fathers decreed that if a layman were staying in a city and should not come to divine worship for three [successive] Sundays [that is], for three [full] weeks, he should be repelled from communion. If then this has been decreed in the case of laymen, it is neither needful, nor fitting, nor yet even expedient that a bishop, unless he has some grave necessity or difficult business, should be very long absent from his own church and distress the people committed to him. All the bishops said: We decide that this decree also is most proper. (Latin.) Bishop Hosius said: This also ye ought to determine. If a bishop comes from one city to another city, or from his own province to another province, and serving ambition rather than devotion, wishes to remain resident for a long time in a strange city, and then (as it perchance happens that the bishop of the place is not so practised or so learned as himself) he, the stranger, should begin to do him despite and deliver frequent discourses to disparage him and lessen his repute, not hesitating by this device to leave the church assigned him and remove to that which is another’s—do ye then [in such a case] set a limit of time [for his stay in the city], because on the one hand to refuse to receive a bishop is discourteous, and on the other his too long stay is mischievous. Provision must be made against this. I remember that in a former council our brethren decreed that if any layman did not attend divine service in a city in which he was staying three Sundays, that is, for three weeks, he should be deprived of communion. If then this has been decreed in the case of laymen, it is far less lawful and fitting that a bishop, if there be no grave necessity detaining him, should be absent from his church longer than the time above written. All said that such was their pleasure. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iii.iv.xi.html | 28 | Rome | Regional Synod | ||||
| 608 | Council of Sardica | 12 | (Greek.) Bishop Hosius said: Since no case should be left unprovided for, let this also be decreed.395 Some of our brethren and fellow-bishops are known to possess very little private property in the cities in which they are placed as bishops, but have great possessions in other places, with which they are, moreover, able to help the poor. I think then permission should be given them, if they are to visit their estates and attend to the gathering of the harvest, to pass three Sundays, that is, to stay for three weeks, on their estates, and to assist at divine worship and celebrate the liturgy in the nearest church in which a presbyter holds service, in order that they may not be seen to be absent from worship, and in order that they may not come too frequently to the city in which there is a bishop. In this way their private affairs will suffer no loss from their absence and they will be seen to be clear from the charge of ambition and arrogance. All the bishops said: This decree also is approved by us. (Latin.) Bishop Hosius said: Since no case should be left unprovided for [let this also be decreed]. There are some of our brother-bishops, who do not reside in the city in which they are appointed bishops, either because they have but little property there, while they are known to have considerable estates elsewhere, or, it may be, through affection for kith and kin and in complaisance to these. Let this much be permitted them, to go to their estates to superintend and dispose of their harvest, and [for this purpose] to remain over three Sundays, that is, for three weeks, if it be necessary, on their estates; or else, if there is a neighbouring city in which there is a presbyter, in order that they may not be seen to pass Sunday without church, let them go thither, so that [in this way] neither will their private affairs suffer loss from their absence, nor will they, by frequent going to the city in which a bishop is resident, incur the suspicion of ambition and place-seeking. All said that this was approved by them. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iii.iv.xii.html | 28 | Rome | Regional Synod | ||||
| 609 | Council of Sardica | 13 | (Greek.) Bishop Hosius said: Be this also the pleasure of all. If any deacon or presbyter or any of the clergy be excommunicated and take refuge with another bishop who knows him and who is aware that he has been removed from communion by his own bishop, [that other bishop] must not offend against his brother bishop by admitting him to communion.396 And if any dare to do this, let him know that he must present himself before an assembly of bishops and give account. All the bishops said: This decision will assure peace at all times and preserve the concord of all. (Latin.) Bishop Hosius said: Be this also the pleasure of all. If a deacon or presbyter or any of the clergy be refused communion by his own bishop and go to another bishop, and he with whom he has taken refuge shall know that he has been repelled by his own bishop, then must he not grant him communion. But if he shall do so, let him know that he must give account before an assembly of bishops. All said: This decision will preserve peace and maintain concord. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iii.iv.xiii.html | 28 | Rome | Regional Synod | ||||
| 610 | Council of Sardica | 14 | (Greek.) Bishop Hosius said: I must not fail to speak of a matter which constantly urgeth me.397 If a bishop be found quick to anger (which ought not to sway such a man), and he, suddenly moved against a presbyter or deacon, be minded to cast him out of the Church, provision must be made that such a one be not condemned too hastily [or read ἀθῶον, if innocent] and deprived of communion. All said: Let him that is cast out be authorized to take refuge with the bishop of the metropolis of the same province. And if the bishop of the metropolis is absent, let him hasten to the bishop that is nearest, and ask to have his case carefully examined. For a hearing ought not to be denied those who ask it. And that bishop who cast out such a one, justly or unjustly, ought not to take it ill that examination of the case be made, and his decision confirmed or revised. But, until all the particulars have been examined with care and fidelity, he who is excluded from communion ought not to demand communion in advance of the decision of his case. And if any of the clergy who have met [to hear the case] clearly discern arrogance and pretentiousness in him, inasmuch as it is not fitting to suffer insolence or unjust censure, they ought to correct such an one with somewhat harsh and grievous language, that men may submit to and obey commands that are proper and right. For as the bishop ought to manifest sincere love and regard to his subordinates, so those who are subject to him ought in like manner to perform the duties of their ministry in sincerity towards their bishops. (Latin.) Bishop Hosius said: I must not fail to speak of a matter which further moveth me. If some bishop is perchance quick to anger (which ought not to be the case) and, moved hastily and violently against one of his presbyters or deacons, be minded to cast him out of the Church, provision must be made that an innocent man be not condemned or deprived of communion. Therefore let him that is cast out be authorized to appeal to the neighbouring bishops and let his case be heard and examined into more diligently. For a hearing ought not to be denied one who asks it. And let that bishop who cast him out, justly or unjustly, take it patiently that the matter is discussed, so that his sentence may either be approved by a number [of judges] or else revised. Nevertheless, until all the particulars shall be examined with care and fidelity, no one else ought to presume to admit to communion him who was excluded therefrom in advance of the decision of his case. If, however, those who meet to hear it observe arrogance and pride in [such] clergy, inasmuch as it surely is not fitting for a bishop to suffer wrong or insult, let them correct them with some severity of language, that they may obey a bishop whose commands are proper and right. For as he [the bishop] ought to manifest sincere love and charity to his clergy, so his ministers ought for their part to render unfeigned obedience to their bishop. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iii.iv.xiv.html | 28 | Rome | Regional Synod | ||||
| 611 | Council of Sardica | 18 | Canon XVIII. (Of the Latin.) Bishop Januarius said: Let your holiness also decree this, that no bishop be allowed to try to gain for himself a minister in the church of a bishop of another city and ordain him to one of his own parishes. All said: Such is our pleasure, inasmuch as discord is apt to spring from contentions in this matter, and therefore the sentence of us all forbids anyone to presume to do | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iii.iv.xv.html | 28 | Rome | Regional Synod | ||||
| 612 | Council of Sardica | 15 | (Greek.) Bishop Hosius said: And let us all decree this also, that399 if any bishop should ordain to any order the minister of another from another diocese without the consent of his own bishop, such an ordination should be accounted invalid and not confirmed. And if any take upon themselves to do this they ought to be admonished and corrected by our brethren and fellow-bishops. All said: Let this decree also stand unalterable. (Latin.) Bishop Hosius said: This also we all decree, that if any [bishop] should ordain the minister of another from another diocese without the consent and will of his own bishop, his ordination be not ratified. And whoever shall have taken upon himself to do this ought to be admonished and corrected by our brethren and fellow-bishops. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iii.iv.xvi.html | 28 | Rome | Regional Synod | ||||
| 613 | Council of Sardica | 16 | (Greek.) Bishop Aëtius said: Ye are not ignorant how important and how large is the metropolitan city of Thessalonica. Accordingly presbyters and deacons often come to it from other provinces and, not content with staying a short time, remain and make it their permanent place of residence, or are compelled with difficulty and after a very long delay to return to their own churches. A decree should be made bearing on this matter. Bishop Hosius said: Let those decrees which have been made in the case of bishops, be observed as to these persons also. (Latin.) Bishop Aëtius said: Ye are not ignorant how large and important is the city of Thessalonica. Presbyters and deacons often come to it from other regions, and are not content to remain a short time, but either make their residence there or at least are with difficulty compelled to return after a long interval to their own place. All said: Those limits of time which have been decreed in the case of bishops ought to be observed as to these persons also. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iii.iv.xvii.html | 28 | Rome | Regional Synod | ||||
| 614 | Council of Sardica | 17 | (Greek.) At the suggestion moreover of our brother Olympius,401 we are pleased to decree this also: That if a bishop suffer violence and is unjustly cast out either on account of his discipline or for his confession of [the faith of] the Catholic Church or for his defence of the truth, and, fleeing from danger, although innocent and devout [or, innocent and being under charge of high treason], comes to another city, let him not be forbidden to stay there until he is restored or until deliverance can be found from the violence and injustice that have been done him. For it would be harsh indeed and most oppressive that one who has suffered unjust expulsion should not be harboured by us; as such a man ought to be received with the greatest consideration and cordiality.* All said: This also is our pleasure. (Latin.) At the suggestion of our brother Olympius, we are pleased to decree this also: That if any suffer violence and is unjustly cast out on account of his discipline and his Catholic confession or for his defence of the truth, and, fleeing from dangers, although innocent and devout, comes to another city, let him not be forbidden to stay there until he can return or his wrong has been redressed. For it is harsh and unfeeling that he who is suffering persecution should not be received; indeed, great cordiality and abundant consideration should be shown him. All the synod said: All that has been decreed the Catholic Church spread abroad throughout all the world will preserve and maintain. And all the bishops of the various provinces who had assembled subscribed thus: I, N., bishop of the city of N. and the province of N., so believe as above is written. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iii.iv.xviii.html | 28 | Rome | Regional Synod | ||||
| 615 | Council of Sardica | 18 | (Greek.) Bishop Gaudentius said: Thou knowest, brother Aëtius, that since thou wast made bishop, peace hath continued to rule [in thy diocese]. In order that no remnants of discord concerning ecclesiastics remain, it seems good that those who were ordained by Musæus and by Eutychianus, provided no fault be found in them, should all be received. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iii.iv.xix.html | 28 | Rome | Regional Synod | ||||
| 616 | Council of Sardica | 19 | (Greek.) Bishop Hosius said: This is the sentence of my mediocrity [i.e., unworthiness]—that, since we ought to be gentle and patient and to be constant in compassion towards all, those who were once advanced to clerical office in the Church by certain of our brethren, if they are not willing to return to the churches to which they were nominated [or, espoused], should for the future not be received, and that neither Eutychianus should continue to vindicate to himself the name of bishop, nor yet that Musæus be accounted a bishop; but that if they should seek for lay communion, it should not be denied them. All said: Such is our pleasure. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iii.iv.xx.html | 28 | Rome | Regional Synod | ||||
| 617 | Council of Sardica | 20 | (Greek.) Bishop Gaudentius said: These things wholesomely, duly, and fitly decreed, in the estimation of us the bishops [τῶν ἱερέων] such as are pleasing both to God and to man will not be able to obtain due force and validity, unless fear [of a penalty] be added to the decrees proclaimed. For we ourselves know that through the shamelessness of a few, the divine and right reverend title of bishop [of the τῆς ἱερωσύνης] hath often come into condemnation. If therefore any one, moved by arrogance and ambition rather than seeking to please God, should have the hardihood to pursue a different course of action, contrary to the decree of all, let him know beforehand that he must give account and defend himself on this charge, and lose the honour and dignity of the episcopate. All answered: This sentence is proper and right, and such is our pleasure. And this decree will be most widely known and best carried into effect, if each of those bishops among us who have sees on the thoroughfares or highway, on seeing a bishop [pass by] shall inquire into the cause of his passage and his place of destination. And if at his departure he shall find that he is going to the Court, he will direct his inquiries with reference to the objects [of a resort to the Court] above mentioned. And if he come by invitation let no obstacle be put in the way of his departure. But if he is trying to go to the Court out of ostentation, as hath afore been said by your charity, or to urge the petitions of certain persons, let neither his letters be signed nor let such an one be received to communion. All said: Be this also decreed. (Latin.) Bishop Gaudentius said: These things which you have wholesomely and suitably provided [in your decrees] pleasing in [or, to] the estimation of all both [or, and] to God and to men, can obtain force and validity only in case fear [of a penalty] be added to this your action. For we ourselves know that through the shamelessness of a few the sacred and venerable sacerdotal [—episcopal] name hath been many times and oft brought to blame. If therefore anyone attempts to oppose the judgment of all and seeks to serve ambition rather than please God, he must be given to know that he will have to render an account and lose office and rank. This can be carried into effect only provided each of us whose see is on the highway shall, if he sees a bishop pass, inquire into the cause of his journey, ascertain his destination, and if he finds that he is on his way to the Court, satisfy himself as to what is contained above [i.e., as to his objects at Court], lest perhaps he has come by invitation, that permission may be given him to proceed. If, however, as your holiness mentioned above, he is going to Court to urge petitions and applications for office, let neither his letters be signed nor let him be received to communion. All said that this was proper and right and that this regulation was approved by them. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iii.iv.xxi.html | 28 | Rome | Regional Synod | ||||
| 618 | Council of Sardica | 12 | (Of the Latin Texts.) Bishop Hosius said: But some discretion is here requisite, brethren dearly beloved, in case some should come to those cities which are on the highway still ignorant of what has been decreed in the council. The bishop of such a city ought therefore to admonish him [a bishop so arriving], and instruct him to send his deacon from that place. Upon this admonition he must, however, himself return to his diocese. | Schaff NPNF | 28 | Rome | Regional Synod | |||||
| 619 | Council at Carthage | 419 | 1 | That the statutes of the Nicene Council are to be scrupulously observed. Aurelius the bishop said: Such are the statutes of the Nicene Council, which our fathers at that time brought back with them: and preserving this form, let these things which follow, adopted and confirmed by us, be kept firm. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.ii.html | 29 | Rome | Regional Synod | |||
| 620 | Council at Carthage | 419 | 2 | Of Preaching the Trinity. The whole Council said: By the favour of God, by a unanimous confession the Church’s faith which through us is handed down should be confessed in this glorious assembly before anything else; then the ecclesiastical order of each is to be built up and strengthened by the consent of all. That the minds of our brethren and fellow bishops lately elevated may be strengthened, those things should be propounded which we have certainly received from our fathers, as the unity of the Trinity, which we retain consecrated in our senses, of the Father, and of the Son, and of the Holy Ghost, which has no difference, as we say,422 so we shall instruct the people of God. Moreover by all the bishops lately promoted it was said: So we openly confess, so we hold, so we teach, following the Evangelic faith and your teaching. | Schaff NPNF | 29 | Rome | Regional Synod | ||||
| 621 | Council at Carthage | 419 | 3 | Of Continence. Aurelius the bishop said: When at the past council the matter on continency and chastity was considered, those three grades, which by a sort of bond are joined to chastity by their consecration, to wit bishops, presbyters, and deacons, so it seemed that it was becoming that the sacred rulers and priests of God as well as the Levites, or those who served at the divine sacraments, should be continent altogether, by which they would be able with singleness of heart to ask what they sought from the Lord: so that what the apostles taught and antiquity kept, that we might also keep. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.iv.html | 29 | Rome | Regional Synod | |||
| 622 | Council at Carthage | 419 | 4 | Of the different orders that should abstain from their wives. Faustinus, the bishop of the Potentine Church, in the province of Picenum, a legate of the Roman Church, said: It seems good that a bishop, a presbyter, and a deacon, or whoever perform the sacraments, should be keepers of modesty and should abstain from their wives. By all the bishops it was said: It is right that all who serve the altar should keep pudicity from all women. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.v.html | 29 | Rome | Regional Synod | |||
| 623 | Council at Carthage | 419 | 5 | Of Avarice. Aurelius, the bishop, said: The cupidity of avarice (which, let no one doubt, is the mother of all evil things), is to be henceforth prohibited, lest anyone should usurp another’s limits, or for gain should pass beyond the limits fixed by the fathers, nor shall it be at all lawful for any of the clergy to receive usury of any kind. And those new edicts (suggestiones) which are obscure and generally ambiguous, after they have been examined by us, will have their value fixed (formam accipiunt); but with regard to those upon which the Divine Scripture hath already most plainly given judgment, it is unnecessary that further sentence should be pronounced, but what is already laid down is to be carried out. And what is reprehensible in laymen is worthy of still more severe censure in the clergy. The whole synod said: No one hath gone contrary to what is said in the Prophets and in the Gospels with impunity. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.vi.html | 29 | Rome | Regional Synod | |||
| 624 | Council at Carthage | 419 | 6 | That the chrism should not be made by presbyters. Fortunatus the bishop, said: In former councils we remember that it was decreed that the chrism or the reconciliation of penitents, as also the consecration of virgins be not done by presbyters: but should anyone be discovered to have done this, what ought we to decree with regard to him? Aurelius the bishop said: Your worthiness has heard the suggestion of our brother and fellow-bishop Fortunatus; What answer will you give? And all the bishops replied: Neither the making of the chrism, nor the consecration of virgins, is to be done by presbyters, nor is it permitted to a presbyter to reconcile anyone in the public mass (in publica missa), this is the pleasure of all of us. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.vii.html | 29 | Rome | Regional Synod | |||
| 625 | Council at Carthage | 419 | 7 | Concerning those who are reconciled in peril of death. Aurelius the bishop said: If anyone had fallen into peril of death during the absence of the bishop, and had sought to reconcile himself to the divine altars, the presbyter should consult the bishop, and so reconcile the sick man at his bidding, which thing we should strengthen with healthy counsel. By all the bishops it was said: Whatever your holiness has taught us to be necessary, that is our pleasure. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.viii.html | 29 | Rome | Regional Synod | |||
| 626 | Council at Carthage | 419 | 8 | Of those who make accusation against an elder; and that no criminal is to be suffered to bring a charge against a bishop. Numidius, the bishop of Maxula, said: Moreover, there are very many, not of good life, who think that their elders or bishops should be the butt for accusation; ought such to be easily admitted or no? Aurelius the bishop said: Is it the pleasure of your charity that he who is ensnared by divers wickednesses should have no voice of accusation against these? All the bishops said: If he is criminous, his accusation is not to be received. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.ix.html | 29 | Rome | Regional Synod | |||
| 627 | Council at Carthage | 419 | 9 | Of those who on account of their deeds are justly cast forth from the congregation of the Church. Augustine the bishop, the legate of the Numidian province, said: Deign to enact that if any perchance have been rightly on account of their crimes cast forth from the Church, and shall have been received into communion by some bishop or presbyter, such shall be considered as guilty of an equal crime with them who flee away from the judgment of their own bishop. And all the bishops said: This is the pleasure of all of us. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.x.html | 29 | Rome | Regional Synod | |||
| 628 | Council at Carthage | 419 | 10 | Of presbyters who are corrected by their own bishops. Alypius the bishop, a legate of the province of Numidia, said: Nor should this be passed over; if by chance any presbyter when corrected by his bishop, inflamed by self-conceit or pride, has thought fit to offer sacrifices to God separately [from the authority of the bishop] or has believed it right to erect another altar, contrary to ecclesiastical faith and discipline, such should not get off with impunity. Valentine, of the primatial see of the province of Numidia, said: The propositions made by our brother Alypius are of necessity congruous to ecclesiastical discipline and faith; therefore enact what seems good to your belovedness. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.xi.html | 29 | Rome | Regional Synod | |||
| 629 | Council at Carthage | 419 | 11 | If any presbyter, inflated against his bishop, makes a schism, let him be anathema. All the bishops said: If any presbyter shall have been corrected by his superior, he should ask the neighbouring bishops that his cause be heard by them and that through them he may be reconciled to his bishop: but if he shall not have done this, but, puffed up with pride, (which may God forbid!) he shall have thought it proper to separate himself from the communion of his bishop, and separately shall have offered the sacrifice to God, and made a schism with certain accomplices, let him be anathema, and let him lose his place; and if the complaint which he brought against his bishop shall [not] have been found to be well founded, an enquiry should be instituted. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.xii.html | 29 | Rome | Regional Synod | |||
| 630 | Council at Carthage | 419 | 12 | If any bishop out of Synod time shall have fallen under accusation, let his cause be heard by 12 bishops. Felix the bishop, said: I suggest, according to the statutes of the ancient councils, that if any bishop (which may God forbid!) shall have fallen under any accusation, and there shall have been too great necessity to wait for the summoning of a majority of the bishops, that he may not rest under accusation, let his cause be heard by 12 bishops; and let a presbyter be heard by six bishops with his own bishop, and a deacon shall be heard by three. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.xiii.html | 29 | Rome | Regional Synod | |||
| 631 | Council at Carthage | 419 | 13 | That a bishop should not be ordained except by many bishops, but if there should be necessity he may be ordained by three. Bishop Aurelius said: What says your holiness on this matter? By all the bishops it was answered: The decrees of the ancients must be observed by us, to wit, that without the consent of the Primate of any province even many bishops assembled together should not lightly presume to ordain a bishop. But should there be a necessity, at his bidding, three bishops should ordain him in any place they happen to be, and if anyone contrary to his profession and subscription shall come into any place he shall thereby deprive himself of his honour. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.xiv.html | 29 | Rome | Regional Synod | |||
| 632 | Council at Carthage | 419 | 14 | That one of the bishops of Tripoli should come as legate, and that a presbyter might be heard there by five bishops. It also seemed good that one bishop from Tripoli, on account of the poverty of the province, should come as a legation, and that there a presbyter might be heard by five bishops, and a deacon by three, as has been noted above, his own bishop presiding. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.xv.html | 29 | Rome | Regional Synod | |||
| 633 | Council at Carthage | 419 | 15 | Of the divers orders who serve the Church, that if any one fall into a criminal business and refused to be tried by the ecclesiastical court, he ought to be in danger therefor; and that the sons of bishops (sacerdotum) are not to attend worldly shows. Moreover it seemed good that if any bishop, presbyter, or deacon, who had a criminal charge brought against him or who had a civil cause, refused to be tried by the ecclesiastical tribunal, but wished to be judged by the secular courts, even if he won his suit, nevertheless he should lose his office. This is the law in a criminal suit; but in a civil suit he shall lose that for the recovery of which he instituted the proceedings, if he wishes to retain his office. This also seemed good, that if from some ecclesiastical judges an appeal was taken to other ecclesiastical judges who had a superior jurisdiction, this should in no way injure the reputation of those from whom the appeal was taken, unless it could be shown that they had given sentence moved by hatred or some other mental bias, or that they had been in some way corrupted. But if by the consent of both parties judges had been chosen, even if they were fewer in number than is specified, no appeal can be taken. And [it seemed good] that the sons of bishops should not take part in nor witness secular spectacles. For this has always been forbidden to all Christians, so let them abstain from them, that they may not go where cursing and blasphemy are to be found. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.xvi.html | 29 | Rome | Regional Synod | |||
| 634 | Council at Carthage | 419 | 16 | That no bishop, presbyter or deacon should be a “conductor;” and that Readers should take wives; and that the clergy should abstain from usury; and at what age they or virgins should be consecrated. Likewise it seemed good that bishops, presbyters, and deacons should not be “conductors” or “procurators;” nor seek their food by any base and vile business, for they should remember how it is written, “No man fighting for God cumbereth himself with worldly affairs.” Also it seemed good that Readers when they come to years of puberty, should be compelled either to take wives or else to profess continence. Likewise it seemed good that if a clergyman had lent money he should get it back again, but if kind (speciem) he should receive back the same kind as he gave. And that younger than twenty-five years deacons should not be ordained, nor virgins consecrated. And that readers should not salute the people. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.xvii.html | 29 | Rome | Regional Synod | |||
| 635 | Council at Carthage | 419 | 17 | That any province on account of its distance, may have its own Primate. It seemed good that Mauretania Sitiphensis, as it asked, should have a Primate of its own, with the consent of the Primate of Numidia from whose synod it had been separated.424 And with the consent of all the primates of the African Provinces and of all the bishops permission was given, by reason of the great distance between them. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.xviii.html | 29 | Rome | Regional Synod | |||
| 636 | Council at Carthage | 419 | 18 | (Gk. xviii. The Latin caption is the canon of the Greek.) If any cleric is ordained he ought to be admonished to observe the constitutions. And that neither the Eucharist nor Baptism should be given to the bodies of the dead. And that every year in every province the Metropolitans come together in synod. Edition of Tilius and Bishop Beveridge: If any clergyman be ordained he ought to be reminded to keep the canons; and that the Eucharist or Baptism be not given to dead corpses; and that the Metropolitans in every province meet in synod yearly. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.xix.html | 29 | Rome | Regional Synod | |||
| 637 | Council at Carthage | 419 | 19 | (Gk. Canon xix.) It seemed good that before bishops, or clerics were ordained, the provisions of the canons should be brought to their notice, lest, they might afterwards repent of having through ignorance acted contrary to law. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.xix.html | 29 | Rome | Regional Synod | |||
| 638 | Council at Carthage | 419 | 20 | (Gk. Canon xx.) It also seemed good that the Eucharist should not be given to the bodies of the dead. For it is written: “Take, Eat,” but the bodies of the dead can neither “take” nor “eat.” Nor let the ignorance of the presbyters baptize those who are dead. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.xix.html | 29 | Rome | Regional Synod | |||
| 639 | Council at Carthage | 419 | 21 | (Gk. Canon xxi.) And therefore in this holy synod should be confirmed in accordance with the Nicene decrees, on account of Ecclesiastical causes, which often are delayed to the injury of the people, that every year there should be a synod, to which all, who are primates of the provinces, should send bishops as legates, from their own synods, two or as many as they choose; so that when the synod meets it may have full power to act. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.xix.html | 29 | Rome | Regional Synod | |||
| 640 | Council at Carthage | 419 | 19 | Latin Canon XIX That if any bishop is accused the cause should be brought before the primate of his own province. Aurelius, the bishop, said: Whatever bishop is accused the accuser shall bring the case before the primates of the province to which the accused belongs, and he shall not be suspended from communion by reason of the crime laid to his charge unless he fails to put in an appearance on the appointed day for arguing his cause before the chosen judges, having been duly summoned by the letters; that is, within the space of one month from the day in which he is found to have received the letters. But should he be able to prove any true necessity which manifestly rendered it impossible for him to appear, he shall have the opportunity of arguing his case within another full month; but after the second month he shall not communicate until he is acquitted. But if he is not willing to come to the annual general council, so that his cause may there be terminated, he himself shall be judged to have pronounced the sentence of his own condemnation at the time in which he does not communicate, nor shall he communicate either in his own church or diocese. But his accuser, if he has not missed any of the days for pleading the cause, shall not be shut out from communion; but if he has missed some of them, withdrawing himself, then the bishop shall be restored to communion and the accuser shall be removed from communion; so, nevertheless, that the possibility of going on with the case be not taken from him, if he shall prove that his absence was caused by lack of power and not by lack of will. And this is enacted, that if the accuser turn out to be himself a criminal when the case against the bishop has come to argument, he shall not be allowed to testify unless he asserts that the causes are personal and not ecclesiastical. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.xx.html | 29 | Rome | Regional Synod | |||
| 641 | Council at Carthage | 419 | 22 | (Greek xxii.) That if any bishop is accused the cause should be brought before the primate of his own province. Aurelius, the bishop, said: Whatever bishop is accused the accuser shall bring the case before the primates of the province to which the accused belongs, and he shall not be suspended from communion by reason of the crime laid to his charge unless he fails to put in an appearance on the appointed day for arguing his cause before the chosen judges, having been duly summoned by the letters; that is, within the space of one month from the day in which he is found to have received the letters. But should he be able to prove any true necessity which manifestly rendered it impossible for him to appear, he shall have the opportunity of arguing his case within another full month; but after the second month he shall not communicate until he is acquitted. But if he is not willing to come to the annual general council, so that his cause may there be terminated, he himself shall be judged to have pronounced the sentence of his own condemnation at the time in which he does not communicate, nor shall he communicate either in his own church or diocese. But his accuser, if he has not missed any of the days for pleading the cause, shall not be shut out from communion; but if he has missed some of them, withdrawing himself, then the bishop shall be restored to communion and the accuser shall be removed from communion; so, nevertheless, that the possibility of going on with the case be not taken from him, if he shall prove that his absence was caused by lack of power and not by lack of will. And this is enacted, that if the accuser turn out to be himself a criminal when the case against the bishop has come to argument, he shall not be allowed to testify unless he asserts that the causes are personal and not ecclesiastical. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.xx.html | 29 | Rome | Regional Synod | |||
| 642 | Council at Carthage | 419 | 20 | Latin Canon XX. Of accused presbyters or clerks. But if presbyters or deacons shall have been accused, there shall be joined together from the neighbouring places with the bishop of the diocese, the legitimate number of colleagues, whom the accused shall seek from the same; that is together with himself six in the case against a presbyter, in that against a deacon three. They shall discuss the causes, and the same form shall be kept with regard to days and postponements and removals from communion, and in the discussion of persons between the accusers and the accused. But the causes of the rest of the clergy, the bishop of the place shall take cognizance of and determine alone. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.xxi.html | 29 | Rome | Regional Synod | |||
| 643 | Council at Carthage | 419 | 23 | (Greek xxiii.) Of accused presbyters or clerks. But if presbyters or deacons shall have been accused, there shall be joined together from the neighbouring places with the bishop of the diocese, the legitimate number of colleagues, whom the accused shall seek from the same; that is together with himself six in the case against a presbyter, in that against a deacon three. They shall discuss the causes, and the same form shall be kept with regard to days and postponements and removals from communion, and in the discussion of persons between the accusers and the accused. But the causes of the rest of the clergy, the bishop of the place shall take cognizance of and determine alone. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.xxi.html | 29 | Rome | Regional Synod | |||
| 644 | Council at Carthage | 419 | 21 | Latin Canon XXI. That the sons of clergymen are not to be joined in marriage with heretics. Likewise it seemed good that the sons of clergymen should not be joined in matrimony with gentiles and heretics. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.xxii.html | 29 | Rome | Regional Synod | |||
| 645 | Council at Carthage | 419 | 24 | (Greek xxiv.) That the sons of clergymen are not to be joined in marriage with heretics. Likewise it seemed good that the sons of clergymen should not be joined in matrimony with gentiles and heretics. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.xxii.html | 29 | Rome | Regional Synod | |||
| 646 | Council at Carthage | 419 | 22 | Latin Canon XXII. That bishops or other clergymen shall give nothing to those who are not Catholics. And that to those who are not Catholic Christians, even if they be blood relations, neither bishops nor clergymen shall give anything at all by way of donation of their possessions. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.xxiii.html | 29 | Rome | Regional Synod | |||
| 647 | Council at Carthage | 419 | 25 | (Greek xxv.) That bishops or other clergymen shall give nothing to those who are not Catholics. And that to those who are not Catholic Christians, even if they be blood relations, neither bishops nor clergymen shall give anything at all by way of donation of their possessions. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.xxiii.html | 29 | Rome | Regional Synod | |||
| 648 | Council at Carthage | 419 | 23 | Latin Canon XXIII. That bishops shall not go across seas. Item, That bishops shall not go beyond seas without consulting the bishop of the primatial see of his own province: so that from him they may be able to receive a formed or commendatory letter. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.xxiv.html | 29 | Rome | Regional Synod | |||
| 649 | Council at Carthage | 419 | 26 | (Greek xxvi.) That bishops shall not go across seas. Item, That bishops shall not go beyond seas without consulting the bishop of the primatial see of his own province: so that from him they may be able to receive a formed or commendatory letter. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.xxiv.html | 29 | Rome | Regional Synod | |||
| 650 | Council at Carthage | 419 | 24 | Scripture | Canon XXIV. That nothing be read in church besides the Canonical Scripture. Item, that besides the Canonical Scriptures nothing be read in church under the name of divine Scripture. But the Canonical Scriptures are as follows: Genesis. Exodus. Leviticus. Numbers. Deuteronomy. Joshua the Son of Nun. The Judges. Ruth. The Kings, iv. books. The Chronicles, ij. books. Job. The Psalter. The Five books of Solomon. The Twelve Books of the Prophets. Isaiah. Jeremiah. Ezechiel. Daniel. Tobit. Judith. Esther. Ezra, ij. books. Macchabees, ij. books. The New Testament. The Gospels, iv. books. The Acts of the Apostles, j. book. The Epistles of Paul, xiv. The Epistles of Peter, the Apostle, ij. The Epistles of John the Apostle, iij. The Epistles of James the Apostle, j. The Epistle of Jude the Apostle, j. The Revelation of John, j. book. Let this be sent to our brother and fellow bishop, Boniface, and to the other bishops of those parts, that they may confirm this canon, for these are the things which we have received from our fathers to be read in church. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.xxv.html | 29 | Rome | Regional Synod | ||
| 651 | Council at Carthage | 419 | 27 | Scripture | (Greek xxvii.) That nothing be read in church besides the Canonical Scripture. Item, that besides the Canonical Scriptures nothing be read in church under the name of divine Scripture. But the Canonical Scriptures are as follows: Genesis. Exodus. Leviticus. Numbers. Deuteronomy. Joshua the Son of Nun. The Judges. Ruth. The Kings, iv. books. The Chronicles, ij. books. Job. The Psalter. The Five books of Solomon. The Twelve Books of the Prophets. Isaiah. Jeremiah. Ezechiel. Daniel. Tobit. Judith. Esther. Ezra, ij. books. Macchabees, ij. books. The New Testament. The Gospels, iv. books. The Acts of the Apostles, j. book. The Epistles of Paul, xiv. The Epistles of Peter, the Apostle, ij. The Epistles of John the Apostle, iij. The Epistles of James the Apostle, j. The Epistle of Jude the Apostle, j. The Revelation of John, j. book. Let this be sent to our brother and fellow bishop, Boniface, and to the other bishops of those parts, that they may confirm this canon, for these are the things which we have received from our fathers to be read in church. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.xxv.html | 29 | Rome | Regional Synod | ||
| 652 | Council at Carthage | 419 | 25 | Latin Canon XXV. Concerning bishops and the lower orders who wait upon the most holy mysteries. It has seemed good that these abstain from their wives. Aurelius, the bishop, said: We add, most dear brethren, moreover, since we have heard of the incontinency of certain clerics, even of readers, towards their wives, it seemed good that what had been enacted in divers councils should be confirmed, to wit, that subdeacons who wait upon the holy mysteries, and deacons, and presbyters, as well as bishops according to former statutes,427 should contain from their wives, so that they should be as though they had them not and unless they so act, let them be removed from office. But the rest of the clergy are not to be compelled to this, unless they be of mature age. And by the whole council it was said: What your holiness has said is just, holy, and pleasing to God, and we confirm it. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.xxvi.html | 29 | Rome | Regional Synod | |||
| 653 | Council at Carthage | 419 | 28 | (Greek xxviii.) Concerning bishops and the lower orders who wait upon the most holy mysteries. It has seemed good that these abstain from their wives. Aurelius, the bishop, said: We add, most dear brethren, moreover, since we have heard of the incontinency of certain clerics, even of readers, towards their wives, it seemed good that what had been enacted in divers councils should be confirmed, to wit, that subdeacons who wait upon the holy mysteries, and deacons, and presbyters, as well as bishops according to former statutes,427 should contain from their wives, so that they should be as though they had them not and unless they so act, let them be removed from office. But the rest of the clergy are not to be compelled to this, unless they be of mature age. And by the whole council it was said: What your holiness has said is just, holy, and pleasing to God, and we confirm it. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.xxvi.html | 29 | Rome | Regional Synod | |||
| 654 | Council at Carthage | 419 | 26 | Latin Canon XXVI. That no one should take from the possessions of the Church.428 Likewise it seemed good that no one should sell anything belonging to the Church: that if there was no revenue, and other great necessity urged thereto, this might be brought before the Metropolitan of the province that he might deliberate with the appointed number of bishops whether this should be done: that if such urgent necessity lay upon any church that it could not take counsel beforehand, at least let it call together the neighbouring bishops as witnesses, taking care to refer all the necessities of his church to the council: and that if he shall not do this, he shall be held as responsible toward God, and as a seller in the eye of the council, and he shall have lost thereby his honour. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.xxvii.html | 29 | Rome | Regional Synod | |||
| 655 | Council at Carthage | 419 | 29 | (Greek xxix.) That no one should take from the possessions of the Church. Likewise it seemed good that no one should sell anything belonging to the Church: that if there was no revenue, and other great necessity urged thereto, this might be brought before the Metropolitan of the province that he might deliberate with the appointed number of bishops whether this should be done: that if such urgent necessity lay upon any church that it could not take counsel beforehand, at least let it call together the neighbouring bishops as witnesses, taking care to refer all the necessities of his church to the council: and that if he shall not do this, he shall be held as responsible toward God, and as a seller in the eye of the council, and he shall have lost thereby his honour. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.xxvii.html | 29 | Rome | Regional Synod | |||
| 656 | Council at Carthage | 419 | 27 | Latin Canon XXVII. Presbyters and deacons convicted of the graver crimes shall not receive laying on of hands, like laymen. It also was confirmed that if presbyters or deacons were convicted of any of the greater crimes on account of which it was necessary that they should be removed from the ministry, that hands should not be laid upon them as upon penitents, or as upon faithful layman, nor should it be permitted that they be baptized over again and then advanced to the clerical grade. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.xxviii.html | 29 | Rome | Regional Synod | |||
| 657 | Council at Carthage | 419 | 30 | (Greek xxx.) Presbyters and deacons convicted of the graver crimes shall not receive laying on of hands, like laymen. It also was confirmed that if presbyters or deacons were convicted of any of the greater crimes on account of which it was necessary that they should be removed from the ministry, that hands should not be laid upon them as upon penitents, or as upon faithful layman, nor should it be permitted that they be baptized over again and then advanced to the clerical grade. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.xxviii.html | 29 | Rome | Regional Synod | |||
| 658 | Council at Carthage | 419 | 28 | Latin Canon XXVIII. Presbyters, deacons, or clerics, who shall think good to carry appeals in their causes across the water shall not at all be admitted to communion. It also seemed good that presbyters, deacons, and others of the inferior clergy in the causes which they had, if they were dissatisfied with the judgments of their bishops, let the neighbouring bishops with the consent of their own bishop hear them, and let the bishops who have been called in judge between them: but if they think they have cause of appeal from these, they shall not betake themselves to judgments from beyond seas, but to the primates of their own provinces, or else to an universal council, as has also been decreed concerning bishops. But whoso shall think good to carry an appeal across the water shall be received to communion by no one within the boundaries of Africa. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.xxix.html | 29 | Rome | Regional Synod | |||
| 659 | Council at Carthage | 419 | 31 | (Greek xxxi.) Presbyters, deacons, or clerics, who shall think good to carry appeals in their causes across the water shall not at all be admitted to communion. It also seemed good that presbyters, deacons, and others of the inferior clergy in the causes which they had, if they were dissatisfied with the judgments of their bishops, let the neighbouring bishops with the consent of their own bishop hear them, and let the bishops who have been called in judge between them: but if they think they have cause of appeal from these, they shall not betake themselves to judgments from beyond seas, but to the primates of their own provinces, or else to an universal council, as has also been decreed concerning bishops. But whoso shall think good to carry an appeal across the water shall be received to communion by no one within the boundaries of Africa. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.xxix.html | 29 | Rome | Regional Synod | |||
| 660 | Council at Carthage | 419 | 29 | Latin Canon XXIX. If anyone who is excommunicated shall receive communion before his cause is heard he brings damnation on himself. Likewise it pleased the whole Council that he who shall have been excommunicated for any neglect, whether he be bishop, or any other cleric, and shall have presumed while still under sentence, and his cause not yet heard, to receive communion, he shall be considered by so doing to have given sentence against himself. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.xxx.html | 29 | Rome | Regional Synod | |||
| 661 | Council at Carthage | 419 | 32 | (Greek xxxii.) Likewise it pleased the whole Council that he who shall have been excommunicated for any neglect, whether he be bishop, or any other cleric, and shall have presumed while still under sentence, and his cause not yet heard, to receive communion, he shall be considered by so doing to have given sentence against himself. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.xxx.html | 29 | Rome | Regional Synod | |||
| 662 | Council at Carthage | 419 | 30 | Latin Canon XXX. Concerning the accused or accuser. Likewise it seemed good that the accused, or the accusor, if (living in the same place as the accused) he fears some evil may be done him by the tumultuous multitude, may choose for himself a place near by, where the cause may be determined, and where there will be no difficulty in producing the witnesses. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.xxxi.html | 29 | Rome | Regional Synod | |||
| 663 | Council at Carthage | 419 | 33 | (Greek xxxiii.) Likewise it seemed good that the accused, or the accusor, if (living in the same place as the accused) he fears some evil may be done him by the tumultuous multitude, may choose for himself a place near by, where the cause may be determined, and where there will be no difficulty in producing the witnesses. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.xxxi.html | 29 | Rome | Regional Synod | |||
| 664 | Council at Carthage | 419 | 31 | Latin Canon XXXI. If certain clerics advanced by their own bishops are supercilious, let them not remain whence they are unwilling to come forth. It also seemed good that whoever of the clergy or of the deacons would not help the bishop in the necessities of the churches, when he wished to lift them to a higher position in his diocese, should no longer be allowed to exercise the functions of that grade from which they were not willing to be removed. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.xxxii.html | 29 | Rome | Regional Synod | |||
| 665 | Council at Carthage | 419 | 34 | (Greek xxxiv.) If certain clerics advanced by their own bishops are supercilious, let them not remain whence they are unwilling to come forth. It also seemed good that whoever of the clergy or of the deacons would not help the bishop in the necessities of the churches, when he wished to lift them to a higher position in his diocese, should no longer be allowed to exercise the functions of that grade from which they were not willing to be removed. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.xxxii.html | 29 | Rome | Regional Synod | |||
| 666 | Council at Carthage | 419 | 32 | Latin Canon XXXII. If any poor cleric, no matter what his rank may be, shall acquire any property, it shall be subject to the power of the bishop. It also seemed good that bishops, presbyters, deacons and any other of the clergy, who when they were ordained had no possessions, and in the time of their episcopate or after they became clerics, shall purchase in their own names lands or any other property, shall be held guilty of the crime of intrenching upon the Lord’s goods, unless, when they are admonished to do so, they place the same at the disposal of the Church. But should anything come to them personally by the liberality of anyone, or by succession from some relative, let them do what they will with it; if, however, they demand it back again, contrary to what they proposed, they shall be judged unworthy of ecclesiastical honour as back-sliders. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.xxxiii.html | 29 | Rome | Regional Synod | |||
| 667 | Council at Carthage | 419 | 35 | (Greek xxxv.) If any poor cleric, no matter what his rank may be, shall acquire any property, it shall be subject to the power of the church. It also seemed good that bishops, presbyters, deacons and any other of the clergy, who when they were ordained had no possessions, and in the time of their episcopate or after they became clerics, shall purchase in their own names lands or any other property, shall be held guilty of the crime of intrenching upon the Lord’s goods, unless, when they are admonished to do so, they place the same at the disposal of the Church. But should anything come to them personally by the liberality of anyone, or by succession from some relative, let them do what they will with it; if, however, they demand it back again, contrary to what they proposed, they shall be judged unworthy of ecclesiastical honour as back-sliders. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.xxxiii.html | 29 | Rome | Regional Synod | |||
| 668 | Council at Carthage | 419 | 33 | Latin Canon XXXIII. That presbyters should not sell the goods of the Church in which they are constituted; and that no bishop can rightly use anything the title to which vests in the ecclesiastical maternal centre (μάτρικος). It also seemed good that presbyters should not sell the ecclesiastical property where they are settled without their bishop’s knowledge; and it is not lawful for bishops to sell the goods of the Church without the council or their presbyters being aware of it. Nor should the bishop without necessity usurp the property of the maternal (matricis) Church [nor should a presbyter usurp the property of his own cure (tituli)]. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.xxxiv.html | 29 | Rome | Regional Synod | |||
| 669 | Council at Carthage | 419 | 36 | (Greek xxxvi.) That presbyters should not sell the goods of the Church in which they are constituted; and that no bishop can rightly use anything the title to which vests in the ecclesiastical maternal centre (μάτρικος). It also seemed good that presbyters should not sell the ecclesiastical property where they are settled without their bishop’s knowledge; and it is not lawful for bishops to sell the goods of the Church without the council or their presbyters being aware of it. Nor should the bishop without necessity usurp the property of the maternal (matricis) Church. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.xxxiv.html | 29 | Rome | Regional Synod | |||
| 670 | Council at Carthage | 419 | 34 | Latin Canon XXXIV. That nothing of those things enacted in the Synod of Hippo is to be corrected. Bishop Epigonius said: In this summary (Breviarium) which was adopted at the Synod of Hippo, we think nothing should be amended, nor anything added thereto except that the day on which the holy Feast of Easter falls should be announced in Synod. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.xxxv.html | 29 | Rome | Regional Synod | |||
| 671 | Council at Carthage | 419 | 37 | (Greek xxxvii.) That nothing of those things enacted in the Synod of Hippo is to be corrected. Bishop Epigonius said: In this summary (Breviarium) which was adopted at the Synod of Hippo, we think nothing should be amended, nor anything added thereto except that the day on which the holy Feast of Easter falls should be announced in Synod. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.xxxv.html | 29 | Rome | Regional Synod | |||
| 672 | Council at Carthage | 419 | 35 | Latin Canon XXXV. That bishops or clergymen should not easily set free their sons. That bishops or clerics should not easily let their children pass out of their power; unless they were secure of their morals and age, that their own sins may pertain to them. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.xxxvi.html | 29 | Rome | Regional Synod | |||
| 673 | Council at Carthage | 419 | 38 | (Greek xxxviii.) That bishops or clergymen should not easily set free their sons. That bishops or clerics should not easily let their children pass out of their power; unless they were secure of their morals and age, that their own sins may pertain to them. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.xxxvi.html | 29 | Rome | Regional Synod | |||
| 674 | Council at Carthage | 419 | 36 | Latin Canon XXXVI. That bishops or clergymen are not to be ordained unless they have made all their family Christians. None shall be ordained bishop, presbyters, or deacons before all the inmates of their houses shall have become Catholic Christians. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.xxxvii.html | 29 | Rome | Regional Synod | |||
| 675 | Council at Carthage | 419 | 39 | (Greek xxxix.) That bishops or clergymen are not to be ordained unless they have made all their family Christians. None shall be ordained bishop, presbyters, or deacons before all the inmates of their houses shall have become Catholic Christians. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.xxxvii.html | 29 | Rome | Regional Synod | |||
| 676 | Council at Carthage | 419 | 37 | Latin Canon XXXVII. It is not lawful to offer anything in the Holy Mysteries except bread and wine mixed with water. In the sacraments of the body and blood of the Lord nothing else shall be offered than that which the Lord himself ordained, that is to say, bread and wine mixed with water. But let the first-fruits, whether honey or milk, be offered on that one most solemn day, as is wont, in the mystery of the infants. For although they are offered on the altar, let them have nevertheless their own benediction, that they may be distinguished from the sacraments of the Lord’s body and blood; neither let there be offered as first-fruits anything other than grapes and corns. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.xxxviii.html | 29 | Rome | Regional Synod | |||
| 677 | Council at Carthage | 419 | 40 | (Greek xl.) It is not lawful to offer anything in the Holy Mysteries except bread and wine mixed with water. In the sacraments of the body and blood of the Lord nothing else shall be offered than that which the Lord himself ordained, that is to say, bread and wine mixed with water. But let the first-fruits, whether honey or milk, be offered on that one most solemn day, as is wont, in the mystery of the infants. For although they are offered on the altar, let them have nevertheless their own benediction, that they may be distinguished from the sacraments of the Lord’s body and blood; neither let there be offered as first-fruits anything other than grapes and corns. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.xxxviii.html | 29 | Rome | Regional Synod | |||
| 678 | Council at Carthage | 419 | 38 | Latin Canon XXXVIII. That clerics or those who are continent shall not visit virgins or widows. Neither clerics nor those who profess continence should enter the houses of widows or virgins without the bidding or consent of the bishops or presbyters: and then let them not go alone, but with some other of the clergy, or with those assigned by the bishop or presbyter for this purpose; not even bishops and presbyters shall go alone to women of this sort, except some of the clergy are present or some other grave Christian men. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.xxxix.html | 29 | Rome | Regional Synod | |||
| 679 | Council at Carthage | 419 | 41 | (Greek xli.) That clerics or those who are continent shall not visit virgins or widows. Neither clerics nor those who profess continence should enter the houses of widows or virgins without the bidding or consent of the bishops or presbyters: and then let them not go alone, but with some other of the clergy, or with those assigned by the bishop or presbyter for this purpose; not even bishops and presbyters shall go alone to women of this sort, except some of the clergy are present or some other grave Christian men. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.xxxix.html | 29 | Rome | Regional Synod | |||
| 680 | Council at Carthage | 419 | 39 | Latin Canon XXXIX. That a bishop should not be called the chief of the priests. That the bishop of the first see shall not be called Prince of the Priests or High Priest (Summus Sacerdos) or any other name of this kind, but only Bishop of the First See. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.xl.html | 29 | Rome | Regional Synod | |||
| 681 | Council at Carthage | 419 | 42 | (Greek xlii.) That a primate should not be called the chief of the priests. That the bishop of the first see shall not be called Prince of the Priests or High Priest (Summus Sacerdos) or any other name of this kind, but only Bishop of the First See. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.xl.html | 29 | Rome | Regional Synod | |||
| 682 | Council at Carthage | 419 | 40 | Latin Canon XL. Concerning the non-frequenting of taverns by the clergy, except when travelling. That the clergy are not to enter taverns for eating or drinking, nor unless compelled to do so by the necessity of their journey. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.xli.html | 29 | Rome | Regional Synod | |||
| 683 | Council at Carthage | 419 | 43 | (Greek xliii.) Concerning the non-frequenting of taverns by the clergy, except when travelling. That the clergy are not to enter taverns for eating or drinking, nor unless compelled to do so by the necessity of their journey. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.xli.html | 29 | Rome | Regional Synod | |||
| 684 | Council at Carthage | 419 | 41 | Latin Canon XLI. That by men who are fasting sacrifices are to be offered to God. That the Sacraments of the Altar are not to be celebrated except by those who are fasting, except on the one anniversary of the celebration of the Lord’s Supper; for if the commemoration of some of the dead, whether bishops or others, is to be made in the afternoon, let it be only with prayers, if those who officiate have already breakfasted. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.xlii.html | 29 | Rome | Regional Synod | |||
| 685 | Council at Carthage | 419 | 44 | (Greek xliv.) That by men who are fasting sacrifices are to be offered to God. That the Sacraments of the Altar are not to be celebrated except by those who are fasting, except on the one anniversary of the celebration of the Lord’s Supper; for if the commemoration of some of the dead, whether bishops or others, is to be made in the afternoon, let it be only with prayers, if those who officiate have already breakfasted. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.xlii.html | 29 | Rome | Regional Synod | |||
| 686 | Council at Carthage | 419 | 42 | Latin Canon XLII. Concerning the not having feasts under any circumstances in churches. That no bishops or clerics are to hold feasts in churches, unless perchance they are forced thereto by the necessity of hospitality as they pass by. The people, too, as far as possible, are to be prohibited from attending such feasts. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.xliii.html | 29 | Rome | Regional Synod | |||
| 687 | Council at Carthage | 419 | 45 | (Greek xiv.) Concerning the not having feasts under any circumstances in churches. That no bishops or clerics are to hold feasts in churches, unless perchance they are forced thereto by the necessity of hospitality as they pass by. The people, too, as far as possible, are to be prohibited from attending such feasts. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.xliii.html | 29 | Rome | Regional Synod | |||
| 688 | Council at Carthage | 419 | 43 | Latin Canon XLIII. Concerning penitents. That to penitents the times of their penance shall be assigned by the will of the bishop according to the difference of their sins; and that a presbyter shall not reconcile a penitent without consulting the bishop, unless the absence of the bishop urges him necessarily thereto. But when of any penitent the offence has been public and commonly known, so as to have scandalized the whole Church, he shall receive imposition of the hand before the altar (Lat. “before the apse”). | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.xliv.html | 29 | Rome | Regional Synod | |||
| 689 | Council at Carthage | 419 | 46 | (Greek xlvi.) Concerning penitents. That to penitents the times of their penance shall be assigned by the will of the bishop according to the difference of their sins; and that a presbyter shall not reconcile a penitent without consulting the bishop, unless the absence of the bishop urges him necessarily thereto. But when of any penitent the offence has been public and commonly known, so as to have scandalized the whole Church, he shall receive imposition of the hand before the altar (Lat. “before the apse”). | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.xliv.html | 29 | Rome | Regional Synod | |||
| 690 | Council at Carthage | 419 | 44 | Latin Canon XLIV. Concerning Virgins. That holy virgins when they are separated from their parents by whom they have been wont to be guarded, are to be commended by the care of the bishop, or presbyter where the bishop is absent, to women of graver age, so that444 living with them they may take care of them, lest they hurt the reputation of the Church by wandering about. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.xlv.html | 29 | Rome | Regional Synod | |||
| 691 | Council at Carthage | 419 | 47 | (Greek xlvii.) Concerning Virgins. That holy virgins when they are separated from their parents by whom they have been wont to be guarded, are to be commended by the care of the bishop, or presbyter where the bishop is absent, to women of graver age, so that444 living with them they may take care of them, lest they hurt the reputation of the Church by wandering about. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.xlv.html | 29 | Rome | Regional Synod | |||
| 692 | Council at Carthage | 419 | 45 | Latin Canon XLV. Concerning those who are sick and cannot answer for themselves. That the sick are to be baptized who cannot answer for themselves if their [servants] shall have spoken at their own proper peril a testimony of the good will [of the sick man]. That to players and actors and other persons of that kind, as also to apostates when they are converted and return to God, grace or reconciliation is not to be denied. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.xlvi.html | 29 | Rome | Regional Synod | |||
| 693 | Council at Carthage | 419 | 48 | (Greek xlviii.) Concerning those who are sick and cannot answer for themselves. That the sick are to be baptized who cannot answer for themselves if their [servants] shall have spoken at their own proper peril a testimony of the good will [of the sick man]. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.xlvi.html | 29 | Rome | Regional Synod | |||
| 694 | Council at Carthage | 419 | 49 | (Greek Canon xlix.) Concerning players who are doing penance and are converted to the Lord. That to players and actors and other persons of that kind, as also to apostates when they are doing penance and return to God, grace or reconciliation is not to be denied. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.xlvi.html | 29 | Rome | Regional Synod | |||
| 695 | Council at Carthage | 419 | 46 | Latin Canon XLVI. Concerning the passions of the martyrs. The passions of the Martyrs may be read when their anniversary days are celebrated. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.xlvii.html | 29 | Rome | Regional Synod | |||
| 696 | Council at Carthage | 419 | 50 | (Greek l.) Concerning the passions of the martyrs. The passions of the Martyrs may be read when their anniversary days are celebrated. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.xlvii.html | 29 | Rome | Regional Synod | |||
| 697 | Council at Carthage | 419 | 47 | Latin Canon XLVII. Concerning the children baptized by the Donatists. Concerning the Donatists it seemed good that we should hold counsel with our brethren and fellow priests Siricius and Simplician concerning those infants alone who are baptized among them lest what they did not do of their own will, when they should be converted to the Church of God with a salutary determination, the error of their parents might prevent their promotion to the ministry of the holy altar. But when these things had been begun, Honoratus and Urbanus, bishops of Mauritania Sitifensis, said: When some time ago we were sent to your holiness, we laid aside what things had been written on this account, that we might wait for the arrival of our brethren the legates from Numidia. But because not a few days have passed in which they have been looked for and as yet they are not arrived, it is not fitting that we should delay any longer the commands we received from our brother-bishops; and therefore, brethren, receive our story with alacrity of mind. We have heard concerning the faith of the Nicene tractate: True it is that sacrifices are to be forbidden after breakfast, so that they may be offered as is right by those who are fasting, and this has been confirmed then and now. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.xlviii.html | 29 | Rome | Regional Synod | |||
| 698 | Council at Carthage | 419 | 51 | (Greek li.) Concerning [the Donatists and] the children baptized by the Donatists. It seemed good that we should hold counsel with our brethren and fellow priests Siricius and Simplician concerning those infants alone who are baptized by Donatists: lest what they did not do of their own will, when they should be converted to the Church of God with a salutary determination, the error of their parents might prevent their promotion to the ministry of the holy altar. But when these things had been begun, Honoratus and Urbanus, bishops of Mauritania Sitifensis, said: When some time ago we were sent to your holiness, we laid aside what things had been written on this account, that we might wait for the arrival of our brethren the legates from Numidia. But because not a few days have passed in which they have been looked for and as yet they are not arrived, it is not fitting that we should delay any longer the commands we received from our brother-bishops; and therefore, brethren, receive our story with alacrity of mind. We have heard concerning the faith of the Nicene tractate: True it is that sacrifices are to be forbidden after breakfast, so that they may be offered as is right by those who are fasting, and this has been confirmed then and now. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.xlviii.html | 29 | Rome | Regional Synod | |||
| 699 | Council at Carthage | 419 | 48 | Latin Canon XLVIII. Of rebaptisms, reordinations, and translations of bishops. But we suggest that we decree what was set forth by the wisdom of the plenary synod at Capua, that no rebaptisings, nor reordinations should take place, and that bishops should not be translated. For Cresconius, bishop of Villa Regis, left his own people and invaded the Church of Tubinia and having been admonished down to this very day, to leave, according to the decree, the diocese he had invaded, he treated the admonition with disdain. We have heard that the sentence pronounced against him has been confirmed; but we seek, according to our decree, that ye deign to grant that being driven thereto by necessity, it be free to us to address the rector of the province against him, according to the statutes of the most glorious princes, so that whoever is not willing to acquiesce in the mild admonition of your holiness and to amend his lawlessness, shall be immediately cast out by judicial authority. Aurelius the bishop said: By the observance of the constituted form, let him not be judged to be a member of the synod, if he has been asked by you, dear brethren, to depart and has refused: for out of his own contempt and contumacy he has fallen to the power of the secular magistrate.450 Honoratus and Urban the bishops said: This pleases us all, does it not? And all the bishops answered: It is just, it pleases us. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.xlix.html | 29 | Rome | Regional Synod | |||
| 700 | Council at Carthage | 419 | 52 | (Greek lii.) Of rebaptisms, reordinations, and translations of bishops. But we suggest that we decree what was set forth by the wisdom of the plenary synod at Capua, that no rebaptisings, nor reordinations should take place, and that bishops should not be translated. For Cresconius, bishop of Villa Regis, left his own people and invaded the Church of Tubinia and having been admonished down to this very day, to leave, according to the decree, the diocese he had invaded, he treated the admonition with disdain. We have heard that the sentence pronounced against him has been confirmed; but we seek, according to our decree, that ye deign to grant that being driven thereto by necessity, it be free to us to address the rector of the province against him, according to the statutes of the most glorious princes, so that whoever is not willing to acquiesce in the mild admonition of your holiness and to amend his lawlessness, shall be immediately cast out by judicial authority. Aurelius the bishop said: By the observance of the constituted form, let him not be judged to be a member of the synod, if he has been asked by you, dear brethren, to depart and has refused: for out of his own contempt and contumacy he has fallen to the power of the secular magistrate.450 Honoratus and Urban the bishops said: This pleases us all, does it not? And all the bishops answered: It is just, it pleases us. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.xlix.html | 29 | Rome | Regional Synod | |||
| 701 | Council at Carthage | 419 | 49 | Latin Canon XLIX. How many bishops there should be to ordain a bishop. Honoratus and Urban, the bishops, said: We have issued this command, that (because lately two of our brethren, bishops of Numidia, presumed to ordain a pontiff,) only by the concurrence of twelve bishops the ordination of bishops be celebrated. Aurelius, the bishop, said: The ancient form shall be preserved, that not less than three suffice who shall have been designated for ordaining the bishop. Moreover, because in Tripoli, and in Arzug the barbarians are so near, for it is asserted that in Tripoli there are but five bishops, and out of that number two may be occupied by some necessity; but it is difficult that all of the number should come together at any place whatever; ought this circumstance to be an impediment to the doing of what is of utility to the Church? For in this Church, to which your holiness has deigned to assemble we frequently have ordinations and nearly every Lord’s day; could I frequently summon twelve, or ten, or about that number of bishops? But it is an easy thing for me to join a couple of neighbours to my littleness. Wherefore your charity will agree with me that this cannot be observed. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.l.html | 29 | Rome | Regional Synod | |||
| 702 | Council at Carthage | 419 | 53 | (Greek liii.) How many bishops there should be to ordain a bishop. Honoratus and Urban, the bishops, said: We have issued this command, that (because lately two of our brethren, bishops of Numidia, presumed to ordain a pontiff,) only by the concurrence of twelve bishops the ordination of bishops be celebrated. Aurelius, the bishop, said: The ancient form shall be preserved, that not less than three suffice who shall have been designated for ordaining the bishop. Moreover, because in Tripoli, and in Arzug the barbarians are so near, for it is asserted that in Tripoli there are but five bishops, and out of that number two may be occupied by some necessity; but it is difficult that all of the number should come together at any place whatever; ought this circumstance to be an impediment to the doing of what is of utility to the Church? For in this Church, to which your holiness has deigned to assemble we frequently have ordinations and nearly every Lord’s day; could I frequently summon twelve, or ten, or about that number of bishops? But it is an easy thing for me to join a couple of neighbours to my littleness. Wherefore your charity will agree with me that this cannot be observed. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.l.html | 29 | Rome | Regional Synod | |||
| 703 | Council at Carthage | 419 | 50 | Latin Canon L. How many bishops should be added to the number of those ordaining, if any opposition had been made to the one to be ordained. But this should be decreed, that when we shall have met together to choose a bishop, if any opposition shall arise, because such things have been treated by us, the three shall not presume to purge him who was to be ordained, but one or two more shall be asked to be added to the aforesaid number, and the persons of those objecting shall first be discussed in the same place (plebe) for which he was to be ordained. And last of all the objections shall be considered; and only after he has been cleared in the public sight shall he at last be ordained. If this agrees with the mind of your holiness, let it be confirmed by the answer of your worthiness. All the bishops said, We are well pleased. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.li.html | 29 | Rome | Regional Synod | |||
| 704 | Council at Carthage | 419 | 54 | (Greek liv.) How many bishops should be added to the number of those ordaining, if any opposition had been made to the one to be ordained. But this should be decreed, that when we shall have met together to choose a bishop, if any opposition shall arise, because such things have been treated by us, the three shall not presume to depose him who was to be ordained, but one or two more shall be asked to be added to the aforesaid number, and the persons of those objecting shall first be discussed in the same place (plebe) for which he was to be ordained. And last of all the objections shall be considered; and only after he has been cleared in the public sight shall he at last be ordained. If this agrees with the mind of your holiness, let it be confirmed by the answer of your worthiness. All the bishops said, We are well pleased. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.li.html | 29 | Rome | Regional Synod | |||
| 705 | Council at Carthage | 419 | 51 | Latin Canon LI. That the date of Easter is to be announced by the Church of Carthage. Honoratus and Urban, the bishops, said: Since all things treated by our commonitory are known,453 we add also what has been ordered concerning the day of Easter, that we be informed of the date always by the Church of Carthage, as has been accustomed and that no short time before. Aurelius, the bishop, said: If it seems good to your holiness, since we remember that we pledged ourselves sometime ago that every year we would come together for discussion, when we assemble, then let the date of the holy Easter be announced through the legates present at the Council. Honoratus and Urban, the bishops, said: Now we seek of the present assembly that ye deign to inform our province of that day by letters. Aurelius, the bishop, said: It is necessary it should be so. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.lii.html | 29 | Rome | Regional Synod | |||
| 706 | Council at Carthage | 419 | 55 | (Greek lv.) That the date of Easter is to be announced by the Church of Carthage. Honoratus and Urban, the bishops, said: Since all things treated by our commonitory are known,453 we add also what has been ordered concerning the day of Easter, that we be informed of the date always by the Church of Carthage, as has been accustomed and that no short time before. Aurelius, the bishop, said: If it seems good to your holiness, since we remember that we pledged ourselves sometime ago that every year we would come together for discussion, when we assemble, then let the date of the holy Easter be announced through the legates present at the Council. Honoratus and Urban, the bishops, said: Now we seek of the present assembly that ye deign to inform our province of that day by letters. Aurelius, the bishop, said: It is necessary it should be so. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.lii.html | 29 | Rome | Regional Synod | |||
| 707 | Council at Carthage | 419 | 52 | Latin Canon LII. Of visiting provinces. Honoratus and Urban, the bishops, said: This was commanded to us in word, that because it had been decreed in the Council of Hippo that each province should be visited in the time of the council, that ye also deign that this year or next, according to the order ye have drawn up, you should visit the province of Mauritania. Aurelius, the bishop, said: Of the province of Mauritania because it is situated in the confines of Africa, we have made no decree, for they are neighbours of the barbarians; but God grant (not however that I make any rash promise of doing so), we may be able to come to your province. For ye should consider, brethren, that this same thing our brethren of Tripoli and of the Arzuges region454 could demand also, if occasion offered. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.liii.html | 29 | Rome | Regional Synod | |||
| 708 | Council at Carthage | 419 | 56 | (Greek lvi.) Of visiting provinces. Honoratus and Urban, the bishops, said: This was commanded to us in word, that because it had been decreed in the Council of Hippo that each province should be visited in the time of the council, that ye also deign that this year or next, according to the order ye have drawn up, you should visit the province of Mauritania. Aurelius, the bishop, said: Of the province of Mauritania because it is situated in the confines of Africa, we have made no decree, for they are neighbours of the barbarians; but God grant (not however that I make any rash promise of doing so), we may be able to come to your province. For ye should consider, brethren, that this same thing our brethren of Tripoli and of the Arzuges region454 could demand also, if occasion offered. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.liii.html | 29 | Rome | Regional Synod | |||
| 709 | Council at Carthage | 419 | 53 | Latin Canon LIII. That dioceses should not receive a bishop except by the consent of its own bishop. Epigonius, the bishop, said: In many councils it has been decreed by the sacerdotal assembly that such communities as are contained in other dioceses and ruled by their bishops, and which never had any bishops of their own, should not receive rulers, that is bishops, for themselves except with the consent of the bishop under whose jurisdiction they have been. But because some who have attained a certain domination abhor the communion of the brethren, or at least, having become depraved, claim for themselves domination with what is really tyranny, for the most part tumid and stolid presbyters, who lift up their heads against their own bishops or else win the people to themselves by feasting them or by malignant persuasion, that they may by unlawful favour wish to place themselves as rulers over them; we indeed hold fast that glorious desire of your mind, most pious brother Aurelius, for thou hast often opposed these things, paying no heed to such petitioners; but on account of their evil thoughts and basely conceived designs this I say, that such a community, which has always been subject in a diocese, ought not to receive a rector, nor should it ever have a bishop of its own. Therefore if this which I have proposed seems good to the whole most holy council, let it be confirmed. Aurelius, the bishop, said: I am not in opposition to the proposition of our brother and fellow bishop: but I confess that this has been and shall be my practice concerning those who were truly of one mind, not only with regard to the Church of Carthage, but concerning every sacerdotal assemblage. For there are many who, as has been said, conspire with the people whom they deceive, tickling their ears and blandly seducing them, men of vicious lives, or at least puffed up and separated from this meeting, who think to watch over their own people, and never come to our council for fear that their wickedness should be discussed. I say, if it seems good, that not only should these not keep their dioceses, but that every effort should be made to have them expelled by public authority from that church of theirs which has evilly favoured them, and that they be removed even from the chief sees. For it is right that he who cleaves to all the brethren and the whole council, should possess with full right not only his church but also the dioceses. But they who think that the people suffice them and spurn the love of the brethren, shall not only lose their dioceses, but (as I have said,) they shall be deprived by public authority of their own cures as rebels. Honoratus and Urban, the bishops, said: The lofty provision of your holiness obtains the adherence of the minds of all of us, and I think that by the answer of all what you have deigned to propose will be confirmed. All the bishops said: Placet, placet. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.liv.html | 29 | Rome | Regional Synod | |||
| 710 | Council at Carthage | 419 | 57 | (Greek lvii.) That dioceses should not receive a bishop except by the consent of its own bishop. Epigonius, the bishop, said: In many councils it has been decreed by the sacerdotal assembly that such communities as are contained in other dioceses and ruled by their bishops, and which never had any bishops of their own, should not receive rulers, that is bishops, for themselves except with the consent of the bishop under whose jurisdiction they have been. But because some who have attained a certain domination abhor the communion of the brethren, or at least, having become depraved, claim for themselves domination with what is really tyranny, for the most part tumid and stolid presbyters, who lift up their heads against their own bishops or else win the people to themselves by feasting them or by malignant persuasion, that they may by unlawful favour wish to place themselves as rulers over them; we indeed hold fast that glorious desire of your mind, most pious brother Aurelius, for thou hast often opposed these things, paying no heed to such petitioners; but on account of their evil thoughts and basely conceived designs this I say, that such a community, which has always been subject in a diocese, ought not to receive a rector, nor should it ever have a bishop of its own. Therefore if this which I have proposed seems good to the whole most holy council, let it be confirmed. Aurelius, the bishop, said: I am not in opposition to the proposition of our brother and fellow bishop: but I confess that this has been and shall be my practice concerning those who were truly of one mind, not only with regard to the Church of Carthage, but concerning every sacerdotal assemblage. For there are many who, as has been said, conspire with the people whom they deceive, tickling their ears and blandly seducing them, men of vicious lives, or at least puffed up and separated from this meeting, who think to watch over their own people, and never come to our council for fear that their wickedness should be discussed. I say, if it seems good, that not only should these not keep their dioceses, but that every effort should be made to have them expelled by public authority from that church of theirs which has evilly favoured them, and that they be removed even from the chief sees. For it is right that he who cleaves to all the brethren and the whole council, should possess with full right not only his church but also the dioceses. But they who think that the people suffice them and spurn the love of the brethren, shall not only lose their dioceses, but (as I have said,) they shall be deprived by public authority of their own cures as rebels. Honoratus and Urban, the bishops, said: The lofty provision of your holiness obtains the adherence of the minds of all of us, and I think that by the answer of all what you have deigned to propose will be confirmed. All the bishops said: Placet, placet. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.liv.html | 29 | Rome | Regional Synod | |||
| 711 | Council at Carthage | 419 | 54 | Latin Canon LIV. That a strange cleric is under no circumstances to be received by another. Epigonius, the bishop, said: This has been decreed in many councils, also just now it has been confirmed by your prudence, most blessed brethren, that no bishop should receive a strange cleric into his diocese without the consent of the bishop to whose jurisdiction the cleric belongs. But I say that Julian, who is ungrateful for the layouts bestowed upon him by God through my littleness, is so rash and audacious, that a certain man who was baptized by me, when he was a most needy boy, commended to me by the same, and when for many years he had been fed and reared by me, it is certain that this one, as I have said, was baptized in my church, by my own unworthy hands; this same man began to exercise the office of reader in the Mappalien diocese, and read there for nearly two years, with a most incomprehensible contempt of my littleness, the aforenamed Julian took this man, whom he declared to be a citizen of his own city Vazarita, and without consulting me ordained him deacon. If, most blessed brethren, that is permissible, let it be declared to us; but if not, let such an impudent one be restrained that he may in no way mix himself in someone’s communion. Numidius, the bishop, said: If, as it seems, Julian did this without your worthiness being asked for his consent, nor even consulted, we all judge that this was done iniquitously and unworthily. Wherefore unless Julian shall correct his error, and shall return the cleric to your people with proper satisfaction, since what he did was contrary to the decrees of the council, let him be condemned and separated from us on account of his contumacy. Epigonius, the bishop, said: Our father in age, and most ancient by his promotion, that laudable man, our brother and colleague Victor wishes that this petition should be made general to all. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.lv.html | 29 | Rome | Regional Synod | |||
| 712 | Council at Carthage | 419 | 58 | (Greek lviii.) That a strange cleric is under no circumstances to be received by another. Epigonius, the bishop, said: This has been decreed in many councils, also just now it has been confirmed by your prudence, most blessed brethren, that no bishop should receive a strange cleric into his diocese without the consent of the bishop to whose jurisdiction the cleric belongs. But I say that Julian, who is ungrateful for the layouts bestowed upon him by God through my littleness, is so rash and audacious, that a certain man who was baptized by me, when he was a most needy boy, commended to me by the same, and when for many years he had been fed and reared by me, it is certain that this one, as I have said, was baptized in my church, by my own unworthy hands; this same man began to exercise the office of reader in the Mappalien diocese, and read there for nearly two years, with a most incomprehensible contempt of my littleness, the aforenamed Julian took this man, whom he declared to be a citizen of his own city Vazarita, and without consulting me ordained him deacon. If, most blessed brethren, that is permissible, let it be declared to us; but if not, let such an impudent one be restrained that he may in no way mix himself in someone’s communion. Numidius, the bishop, said: If, as it seems, Julian did this without your worthiness being asked for his consent, nor even consulted, we all judge that this was done iniquitously and unworthily. Wherefore unless Julian shall correct his error, and shall return the cleric to your people with proper satisfaction, since what he did was contrary to the decrees of the council, let him be condemned and separated from us on account of his contumacy. Epigonius, the bishop, said: Our father in age, and most ancient by his promotion, that laudable man, our brother and colleague Victor wishes that this petition should be made general to all. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.lv.html | 29 | Rome | Regional Synod | |||
| 713 | Council at Carthage | 419 | 55 | Latin Canon LV. That it be lawful for the bishop of Carthage to ordain a cleric whenever he wishes. Aurelius, the bishop, said: My brethren, pray allow me to speak. It often happens that ecclesiastics who are in need seek deacons [præpositis in the Latin], or presbyters or bishops from me: and I, bearing in mind what things have been ordained these I observe, to wit, I summon the bishop of the cleric who is sought for, and I shew him the state of affairs, how that they of a certain church ask for a certain one of his clergy. Perchance then they make no objection, but lest it happen that afterwards they might object when in this case they shall have been demanded (postulati) by me, who (as you know) have the care of many churches and of the ordinands. It is right therefore that I should summon a fellow bishop with two or three witnesses from our number. But if he be found indevotus [ἀκαθοσίωτος], what does your charity think should be done? For I, as ye know, brethren, by the condescension of God have the care of all the churches. Numidius, the bishop, said: This see always had the power of ordaining a bishop according to the desire of each Church as he wills and on whose name there was agreement (fuisset conventus). Epigonius, the bishop, said: Your good nature makes small use of your powers, for you make much less use of them than you might, since, my brother, you are good and gentle to all; for you have the power, but it is far from your practice to satisfy the person of each bishop in prima tantummodo conventione. But if it should be thought that the rights of this see ought to be vindicated, you have the duty of supporting all the churches, wherefore we do not give thee power, but we confirm that power thou hast, viz.: that thou hast the right at thy will always to choose whom thou wilt, to constitute456 prelates over peoples and churches who shall have asked thee to do so, and when thou so desirest. Posthumianus, the bishop, said: Would it be right that he who had only one presbyter should have that one taken away from him? Aurelius, the bishop, said: But there may be one bishop by whom many presbyters can be made through the divine goodness, but one fit to be made bishop is found with difficulty. Wherefore if any bishop has a presbyter necessary for the episcopate and has one only, my brother, as you have said, even that one he ought to give up for promotion. Posthumianus, the bishop, said: If some other bishop has plenty of clergy, should that other diocese come to my help? Aurelius, the bishop, said: Of course, when you have come to the help of another Church, he who has many clerics should be persuaded to make one over to you for ordination. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.lvi.html | 29 | Rome | Regional Synod | |||
| 714 | Council at Carthage | 419 | 59 | (Greek lix.) That it be lawful for the bishop of Carthage to ordain a cleric whenever he wishes. Aurelius, the bishop, said: My brethren, pray allow me to speak. It often happens that ecclesiastics who are in need seek deacons [præpositis in the Latin], or presbyters or bishops from me: and I, bearing in mind what things have been ordained these I observe, to wit, I summon the bishop of the cleric who is sought for, and I shew him the state of affairs, how that they of a certain church ask for a certain one of his clergy. Perchance then they make no objection, but lest it happen that afterwards they might object when in this case they shall have been demanded (postulati) by me, who (as you know) have the care of many churches and of the ordinands. It is right therefore that I should summon a fellow bishop with two or three witnesses from our number. But if he be found indevotus [ἀκαθοσίωτος], what does your charity think should be done? For I, as ye know, brethren, by the condescension of God have the care of all the churches. Numidius, the bishop, said: This see always had the power of ordaining a bishop according to the desire of each Church as he wills and on whose name there was agreement (fuisset conventus). Epigonius, the bishop, said: Your good nature makes small use of your powers, for you make much less use of them than you might, since, my brother, you are good and gentle to all; for you have the power, but it is far from your practice to satisfy the person of each bishop in prima tantummodo conventione. But if it should be thought that the rights of this see ought to be vindicated, you have the duty of supporting all the churches, wherefore we do not give thee power, but we confirm that power thou hast, viz.: that thou hast the right at thy will always to choose whom thou wilt, to constitute456 prelates over peoples and churches who shall have asked thee to do so, and when thou so desirest. Posthumianus, the bishop, said: Would it be right that he who had only one presbyter should have that one taken away from him? Aurelius, the bishop, said: But there may be one bishop by whom many presbyters can be made through the divine goodness, but one fit to be made bishop is found with difficulty. Wherefore if any bishop has a presbyter necessary for the episcopate and has one only, my brother, as you have said, even that one he ought to give up for promotion. Posthumianus, the bishop, said: If some other bishop has plenty of clergy, should that other diocese come to my help? Aurelius, the bishop, said: Of course, when you have come to the help of another Church, he who has many clerics should be persuaded to make one over to you for ordination. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.lvi.html | 29 | Rome | Regional Synod | |||
| 715 | Council at Carthage | 419 | 56 | Latin Canon LVI. That bishops who were ordained for dioceses shall not choose for themselves dioceses [in the Greek provinces]. Honoratus and Urban, the bishops, said: We have heard that it has been decreed that dioceses should not be deemed fit to receive bishops, unless with the consent of their founder: but in our province since some have been ordained bishops in the diocese, by the consent of that bishop by whose power they were established, have even seized dioceses for themselves, this should be corrected by the judgment of your charity, and prohibited for the future. Epigonius, the bishop, said: To every bishop should be reserved what is right, so that from the mass of dioceses no part should be snatched away, so as to have its own bishop, without consent from the proper authority. For it shall suffice, if the consent be given, that the diocese thus set apart have its own bishop only, and let him not seize other dioceses, for only the one cut off from the many merited the honour of receiving a bishop. Aurelius, the bishop, said: I do not doubt that it is pleasing to the charity of you all, that he who was ordained for a diocese by the consent of the bishop who held the mother see, should retain only the people for whom he was ordained. Since therefore I think that everything has been treated of, if all things are agreeable to your mind, pray confirm them all by your suffrage. All the bishops said: We all are well pleased, and we have confirmed them with our subscription. And they signed their names. I, Aurelius, bishop of the Church of Carthage, have consented to this decree, and have subscribed what has been read. So too did all the other bishops in like fashion sign. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.lvii.html | 29 | Rome | Regional Synod | |||
| 716 | Council at Carthage | 419 | 60 | (Greek lx.) That bishops who were ordained for dioceses shall not choose for themselves dioceses [in the Greek provinces]. Honoratus and Urban, the bishops, said: We have heard that it has been decreed that dioceses should not be deemed fit to receive bishops, unless with the consent of their founder: but in our province since some have been ordained bishops in the diocese, by the consent of that bishop by whose power they were established, have even seized dioceses for themselves, this should be corrected by the judgment of your charity, and prohibited for the future. Epigonius, the bishop, said: To every bishop should be reserved what is right, so that from the mass of dioceses no part should be snatched away, so as to have its own bishop, without consent from the proper authority. For it shall suffice, if the consent be given, that the diocese thus set apart have its own bishop only, and let him not seize other dioceses, for only the one cut off from the many merited the honour of receiving a bishop. Aurelius, the bishop, said: I do not doubt that it is pleasing to the charity of you all, that he who was ordained for a diocese by the consent of the bishop who held the mother see, should retain only the people for whom he was ordained. Since therefore I think that everything has been treated of, if all things are agreeable to your mind, pray confirm them all by your suffrage. All the bishops said: We all are well pleased, and we have confirmed them with our subscription. And they signed their names. I, Aurelius, bishop of the Church of Carthage, have consented to this decree, and have subscribed what has been read. So too did all the other bishops in like fashion sign. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.lvii.html | 29 | Rome | Regional Synod | |||
| 717 | Council at Carthage | 419 | 57 | Heresy | Latin Canon LVII. That persons baptized when children by the Donatists may be ordained clergymen in the Catholic Church. Since in the former council it was decreed, as your unanimity remembers as well as I do, that those who as children were baptized by the Donatists, and not yet being able to know the pernicious character of their error, and afterward when they had come to the use of reason, had received the knowledge of the truth, abhorred their former error, and were received, (in accordance with the ancient order) by the imposition of the hand, into the Catholic Church of God spread throughout the world, that to such the remembrance of the error ought to be no impediment to the reception of the clerical office. For in coming to faith they thought the true Church to be their own and there they believed in Christ, and received the sacraments of the Trinity. And that all these sacraments are altogether true and holy and divine is most certain, and in them the whole hope of the soul is placed, although the presumptuous audacity of heretics, taking to itself the name of the truth, dares to administer them. They are but one after all, as the blessed Apostle tells us, saying: “One God, one faith, one baptism,” and it is not lawful to reiterate what once only ought to be administered. [Those therefore who have been so baptized] having anathematized their error may be received by the imposition of the hand into the one Church, the pillar as it is called, and the one mother of all Christians, where all these Sacraments are received unto salvation and everlasting life; even the same sacraments which obtain for those persevering in heresy the heavy penalty of damnation. So that which to those who are in the truth lighteneth to the obtaining of eternal life, the same to them who are in error tends but to darkness and damnation. With regard then to those who, having fled from error, acknowledge the breasts of their mother the Catholic Church, who believe and receive all these holy mysteries with the love of the truth, and besides the Sacraments have the testimony of a good life, there is no one who would not grant that without doubt such persons may be raised to the clerical office, especially in such necessity as the present. But there are others of this sect, who being already clergymen, desire to pass to us with their peoples and also with their honours, such as for the sake of office are converts to life, and that they may retain them seek for salvation [i.e., enter the Church]. I think that the question concerning such may be left to the graver consideration of our aforesaid brothers, and that when they have considered by their more prudent counsel the matter referred to them, they may vouchsafe to advise us what approves itself to them with regard to this question. Only concerning those who as children were baptized by heretics we decree that they consent, if it seems good, to our decision concerning the ordination of the same. All things, therefore, which we have set forth above with the holy bishops, let your honourable fraternity with me adjudge to be done. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.lviii.html | 29 | Rome | Regional Synod | ||
| 718 | Council at Carthage | 419 | 61 | Heresy | (Greek lxi.) That persons baptized when children by the Donatists may be ordained clergymen in the Catholic Church. Since in the former council it was decreed, as your unanimity remembers as well as I do, that those who as children were baptized by the Donatists, and not yet being able to know the pernicious character of their error, and afterward when they had come to the use of reason, had received the knowledge of the truth, abhorred their former error, and were received, (in accordance with the ancient order) by the imposition of the hand, into the Catholic Church of God spread throughout the world, that to such the remembrance of the error ought to be no impediment to the reception of the clerical office. For in coming to faith they thought the true Church to be their own and there they believed in Christ, and received the sacraments of the Trinity. And that all these sacraments are altogether true and holy and divine is most certain, and in them the whole hope of the soul is placed, although the presumptuous audacity of heretics, taking to itself the name of the truth, dares to administer them. They are but one after all, as the blessed Apostle tells us, saying: “One God, one faith, one baptism,” and it is not lawful to reiterate what once only ought to be administered. [Those therefore who have been so baptized] having anathematized their error may be received by the imposition of the hand into the one Church, the pillar as it is called, and the one mother of all Christians, where all these Sacraments are received unto salvation and everlasting life; even the same sacraments which obtain for those persevering in heresy the heavy penalty of damnation. So that which to those who are in the truth lighteneth to the obtaining of eternal life, the same to them who are in error tends but to darkness and damnation. With regard then to those who, having fled from error, acknowledge the breasts of their mother the Catholic Church, who believe and receive all these holy mysteries with the love of the truth, and besides the Sacraments have the testimony of a good life, there is no one who would not grant that without doubt such persons may be raised to the clerical office, especially in such necessity as the present. But there are others of this sect, who being already clergymen, desire to pass to us with their peoples and also with their honours, such as for the sake of office are converts to life, and that they may retain them seek for salvation [i.e., enter the Church]. I think that the question concerning such may be left to the graver consideration of our aforesaid brothers, and that when they have considered by their more prudent counsel the matter referred to them, they may vouchsafe to advise us what approves itself to them with regard to this question. Only concerning those who as children were baptized by heretics we decree that they consent, if it seems good, to our decision concerning the ordination of the same. All things, therefore, which we have set forth above with the holy bishops, let your honourable fraternity with me adjudge to be done. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.lviii.html | 29 | Rome | Regional Synod | ||
| 719 | Council at Carthage | 419 | 58 | Latin Canon LVIII. Of the remaining idols or temples which should be done away by the Emperors. Wherefore the most religious Emperors should be asked (This is Greek. Latin = Instant etiam aliæ necessitates religiosis imperitoribus postulandæ.] that they order the remaining idols to be taken entirely away throughout all Africa; for in many maritime places and in divers possessions the iniquity of this error still flourishes: that they command them to be taken away and their temples, (such as are no ornament, being set up in fields or out of the way places) be ordered to be altogether destroyed. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.lix.html | 29 | Rome | Regional Synod | |||
| 720 | Council at Carthage | 419 | 62 | (Greek lxii.) Of the remaining idols or temples which should be done away by the Emperors. Wherefore the most religious Emperors should be asked that they order the remaining idols to be taken entirely away throughout all Africa; for in many maritime places and in divers possessions the iniquity of this error still flourishes: that they command them to be taken away and their temples, (such as are no ornament, being set up in fields or out of the way places) be ordered to be altogether destroyed. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.lix.html | 29 | Rome | Regional Synod | |||
| 721 | Council at Carthage | 419 | 59 | Latin Canon LIX. That clerics be not compelled to give testimony in public concerning the cognizance of their own judgment. It should be petitioned also that they deign to decree, that if perchance any shall have been willing to plead their cause in any church according to the Apostolic law imposed upon the Churches, and it happens that the decision of the clergy does not satisfy one of the parties, it be not lawful to summon that clergyman who had been cognitor or present, into judgment as a witness, and that no person attached to any ecclesiastic be compelled to give testimony. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.lx.html | 29 | Rome | Regional Synod | |||
| 722 | Council at Carthage | 419 | 63 | (Greek lxiii.) That clerics be not compelled to give testimony in public concerning the cognizance of their own judgment. It should be petitioned also that they deign to decree, that if perchance any shall have been willing to plead their cause in any church according to the Apostolic law imposed upon the Churches, and it happens that the decision of the clergy does not satisfy one of the parties, it be not lawful to summon that clergyman who had been cognitor or present, into judgment as a witness, and that no person attached to any ecclesiastic be compelled to give testimony. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.lx.html | 29 | Rome | Regional Synod | |||
| 723 | Council at Carthage | 419 | 60 | Latin Canon LX. Of heathen feasts. This also must be sought, that (since contrary to the divine precepts feasts are held in many places, which have been induced by the heathen error, so that now Christians are forced to celebrate these by heathens, from which state of things it happens that in the times of the Christian Emperors a new persecution seems to have secretly arisen:) they order such things to be forbidden and prohibit them from cities and possessions under pain of punishment; especially should this be done since they do not fear to commit such iniquities in some cities even upon the natal days of most blessed martyrs, and in the very sacred places themselves. For upon these days, shame to say, they perform the most wicked leapings throughout the fields and open places, so that matronal honour and the modesty of innumerable women who have come out of devotion for the most holy day are assaulted by lascivious injuries, so that all approach to holy religion itself is almost fled from. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.lxi.html | 29 | Rome | Regional Synod | |||
| 724 | Council at Carthage | 419 | 63 | (Greek lxiii.) Of heathen feasts. This also must be sought, that (since contrary to the divine precepts feasts are held in many places, which have been induced by the heathen error, so that now Christians are forced to celebrate these by heathens, from which state of things it happens that in the times of the Christian Emperors a new persecution seems to have secretly arisen:) they order such things to be forbidden and prohibit them from cities and possessions under pain of punishment; especially should this be done since they do not fear to commit such iniquities in some cities even upon the natal days of most blessed martyrs, and in the very sacred places themselves. For upon these days, shame to say, they perform the most wicked leapings throughout the fields and open places, so that matronal honour and the modesty of innumerable women who have come out of devotion for the most holy day are assaulted by lascivious injuries, so that all approach to holy religion itself is almost fled from. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.lxi.html | 29 | Rome | Regional Synod | |||
| 725 | Council at Carthage | 419 | 61 | Latin Canon LXI. Of spectacles, that they be not celebrated on Lord’s days nor on the festivals of the Saints. Furthermore, it must be sought that theatrical spectacles and the exhibition of other plays be removed from the Lord’s day and the other most sacred days of the Christian religion, especially because on the octave day of the holy Easter [i.e., Low Sunday] the people assemble rather at the circus than at church, and they should be transferred to some other day when they happen to fall upon a day of devotion, nor shall any Christian be compelled to witness these spectacles,460 especially because in the performance of things contrary to the precepts of God there should be no persecution made by anyone, but (as is right) a man should exercise the free will given him by God. Especially also should be considered the peril of the cooperators who, contrary to the precepts of God, are forced by great fear to attend the shews. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.lxii.html | 29 | Rome | Regional Synod | |||
| 726 | Council at Carthage | 419 | 64 | (Greek lxiv.) Of spectacles, that they be not celebrated on Lord’s days nor on the festivals of the Saints. Furthermore, it must be sought that theatrical spectacles and the exhibition of other plays be removed from the Lord’s day and the other most sacred days of the Christian religion, especially because on the octave day of the holy Easter [i.e., Low Sunday] the people assemble rather at the circus than at church, and they should be transferred to some other day when they happen to fall upon a day of devotion, nor shall any Christian be compelled to witness these spectacles,460 especially because in the performance of things contrary to the precepts of God there should be no persecution made by anyone, but (as is right) a man should exercise the free will given him by God. Especially also should be considered the peril of the cooperators who, contrary to the precepts of God, are forced by great fear to attend the shews. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.lxii.html | 29 | Rome | Regional Synod | |||
| 727 | Council at Carthage | 419 | 62 | Latin Canon LXII. Of condemned clerics. And this should be sought, that they deign to decree that if any clergyman of whatever rank shall have been condemned by the judgment of the bishops for any crime, he may not be defended either by the churches over which he presided, nor by anyone whatever, under pain of loss both of money and office, and let them order that neither age nor sex be received as an excuse. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.lxiii.html | 29 | Rome | Regional Synod | |||
| 728 | Council at Carthage | 419 | 65 | (Greek lxv.) Of condemned clerics. And this should be sought, that they deign to decree that if any clergyman of whatever rank shall have been condemned by the judgment of the bishops for any crime, he may not be defended either by the churches over which he presided, nor by anyone whatever, under pain of loss both of money and office, and let them order that neither age nor sex be received as an excuse. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.lxiii.html | 29 | Rome | Regional Synod | |||
| 729 | Council at Carthage | 419 | 63 | Latin Canon LXIII. Of players who have become Christians. And of them also it must be sought that if anyone wishes to come to the grace of Christianity from any ludicrous art (ludicra arte) and to remain free of that stain, it be not lawful for anyone to induce him or compel him to return to the performance of the same things again. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.lxiv.html | 29 | Rome | Regional Synod | |||
| 730 | Council at Carthage | 419 | 66 | (Greek lxvi.) Of players who have become Christians. And of them also it must be sought that if anyone wishes to come to the grace of Christianity from any ludicrous art (ludicra arte) and to remain free of that stain, it be not lawful for anyone to induce him or compel him to return to the performance of the same things again. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.lxiv.html | 29 | Rome | Regional Synod | |||
| 731 | Council at Carthage | 419 | 64 | Latin Canon LXIV. Of celebrating manumissions in church, that permission be asked from the Emperor. Concerning the publishing of manumissions in church, if our fellow bishops throughout Italy shall be found to do this, it will be a mark of our confidence to follow their order [of proceedings], full power being given to the legate we send, that whatever he can accomplish worthy of the faith, for the state of the Church and the salvation of souls, we shall laudably accept in the sight of the Lord. All which things, if they please your sanctity, pray set forth, that I may be assured that my suggestion has been ratified by you and that their sincerity may freely accept our unanimous action. And all the bishops said: The things which have been enjoined to be done and have been wisely set forth by your holiness are pleasing to all. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.lxv.html | 29 | Rome | Regional Synod | |||
| 732 | Council at Carthage | 419 | 67 | (Greek lxvii.) Of celebrating manumissions in church, that permission be asked from the Emperor. Concerning the publishing of manumissions in church, if our fellow bishops throughout Italy shall be found to do this, it will be a mark of our confidence to follow their order [of proceedings], full power being given to the legate we send, that whatever he can accomplish worthy of the faith, for the state of the Church and the salvation of souls, we shall laudably accept in the sight of the Lord. All which things, if they please your sanctity, pray set forth, that I may be assured that my suggestion has been ratified by you and that their sincerity may freely accept our unanimous action. And all the bishops said: The things which have been enjoined to be done and have been wisely set forth by your holiness are pleasing to all. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.lxv.html | 29 | Rome | Regional Synod | |||
| 733 | Council at Carthage | 419 | 65 | Latin Canon LXV. Concerning the condemned bishop Equitius. Aurelius, the bishop, said: I do not think that the case of Equitius should be passed over in the legation, who some time ago for his crimes was condemned by an Episcopal sentence; that if by any chance our legate should meet him in those parts, our brother should take care for the state of the Church, as opportunity offered or where he could, to act against him. And all the bishops said: This prosecution is exceedingly agreeable to us, especially as Equitius was condemned some time ago, his impudent unrest ought to be repelled everywhere more and more for the good estate and health of the Church. And they subscribed, I, Aurelius, the bishop of the Church of Carthage, have consented to this decree, and after having read it have signed my name. Likewise also signed all the other bishops. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.lxvi.html | 29 | Rome | Regional Synod | |||
| 734 | Council at Carthage | 419 | 68 | (Greek lxviii.) Concerning the condemned bishop Equitius. Aurelius, the bishop, said: I do not think that the case of Equitius should be passed over in the legation, who some time ago for his crimes was condemned by an Episcopal sentence; that if by any chance our legate should meet him in those parts, our brother should take care for the state of the Church, as opportunity offered or where he could, to act against him. And all the bishops said: This prosecution is exceedingly agreeable to us, especially as Equitius was condemned some time ago, his impudent unrest ought to be repelled everywhere more and more for the good estate and health of the Church. And they subscribed, I, Aurelius, the bishop of the Church of Carthage, have consented to this decree, and after having read it have signed my name. Likewise also signed all the other bishops. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.lxvi.html | 29 | Rome | Regional Synod | |||
| 735 | Council at Carthage | 419 | 66 | Latin Canon LXVI. That the Donatists are to be treated leniently. Then when all things had been considered and treated of which seem to conduce to the advantage of the church, the Spirit of God suggesting and admonishing us, we determined to act leniently and pacifically with the before-mentioned men, although they were cut off from the unity of the Lord’s body by an unruly dissent, so that (as much as in us lies) to all those who have been caught in the net of their communion and society, it might be known throughout all the provinces of Africa, how they have been overcome by miserable error, holding different opinions, “that perchance,” as the Apostle says, when we have corrected461 them with gentleness, “God should grant them repentance for the acknowledging of the truth, and that they might be snatched out of the snares of the devil, who are led captive of him at his will.” | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.lxvii.html | 29 | Rome | Regional Synod | |||
| 736 | Council at Carthage | 419 | 69 | (Greek lxix.) That the Donatists are to be treated leniently. Then when all things had been considered and treated of which seem to conduce to the advantage of the church, the Spirit of God suggesting and admonishing us, we determined to act leniently and pacifically with the before-mentioned men, although they were cut off from the unity of the Lord’s body by an unruly dissent, so that (as much as in us lies) to all those who have been caught in the net of their communion and society, it might be known throughout all the provinces of Africa, how they have been overcome by miserable error, holding different opinions, “that perchance,” as the Apostle says, when we have corrected461 them with gentleness, “God should grant them repentance for the acknowledging of the truth, and that they might be snatched out of the snares of the devil, who are led captive of him at his will.” | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.lxvii.html | 29 | Rome | Regional Synod | |||
| 737 | Council at Carthage | 419 | 67 | Latin Canon LXVII. Of the letters to be sent to the judges, that they may take note of the things done between the Donatists and the Maximianists. Therefore it seemed good that letters should be given from our council to the African judges, from whom it would seem suitable that this should be sought, that in this matter they would aid the common mother, the Catholic Church, that the episcopal authority may be fortified462 in the cities; that is to say that by their judicial power and with diligence out of their Christian faith, they enquire and record in the public acts, that all may have a firm notion of it, what has taken place in all those places in which the Maximianists, who made a schism from them, have obtained basilicas. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.lxviii.html | 29 | Rome | Regional Synod | |||
| 738 | Council at Carthage | 419 | 70 | (Greek lxx.) Of the letters to be sent to the judges, that they may take note of the things done between the Donatists and the Maximianists. Therefore it seemed good that letters should be given from our council to the African judges, from whom it would seem suitable that this should be sought, that in this matter they would aid the common mother, the Catholic Church, that the episcopal authority may be fortified462 in the cities; that is to say that by their judicial power and with diligence out of their Christian faith, they enquire and record in the public acts, that all may have a firm notion of it, what has taken place in all those places in which the Maximianists, who made a schism from them, have obtained basilicas. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.lxviii.html | 29 | Rome | Regional Synod | |||
| 739 | Council at Carthage | 419 | 68 | Latin Canon LXVIII. That the Donatist clergy are to be received into the Catholic Church as clergymen. It moreover seemed good that letters be sent to our brethren and fellow-bishops, and especially to the Apostolic See, over which our aforesaid venerable brother and colleague Anastasius, presides, that [ἐπειδὴ in the Greek, quo in the Latin] he may know that Africa is in great need, for the peace and prosperity of the Church, that those Donatists who were clergymen and who by good advice had desired to return to Catholic unity, should be treated according to the will and judgment of each Catholic bishop who governs the Church in that place; and, if it seem good for Christian peace, they be received with their honours, as it is clear was done in the former times of this same division. And that this was the case the example of the majority, yea, of nearly all the African Churches in which this error had sprung up, testify; not that the Council which met about this matter in foreign parts should be done away, but that it may remain in force with regard to those who so will to come over to the Catholic Church that there be procured by them no breaking of unity. But those through whom Catholic unity was seen to have been altogether perfected or assisted by the manifest winning of the souls of their brethren in the places where they live, there shall not be objected to them the decree contrary to their honour adopted by a foreign council, for salvation is shut off to no one, that is to say, that those ordained by the Donatist party, if having been corrected they have been willing to return to the Catholic Church, are not to be463 received in their grades, according to the foreign council; but they are to be excepted through whom they received the advice to return to Catholic unity. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.lxix.html | 29 | Rome | Regional Synod | |||
| 740 | Council at Carthage | 419 | 71 | (Greek lxxi.) That the Donatist clergy are to be received into the Catholic Church as clergymen. It moreover seemed good that letters be sent to our brethren and fellow-bishops, and especially to the Apostolic See, over which our aforesaid venerable brother and colleague Anastasius, presides, that [ἐπειδὴ in the Greek, quo in the Latin] he may know that Africa is in great need, for the peace and prosperity of the Church, that those Donatists who were clergymen and who by good advice had desired to return to Catholic unity, should be treated according to the will and judgment of each Catholic bishop who governs the Church in that place; and, if it seem good for Christian peace, they be received with their honours, as it is clear was done in the former times of this same division. And that this was the case the example of the majority, yea, of nearly all the African Churches in which this error had sprung up, testify; not that the Council which met about this matter in foreign parts should be done away, but that it may remain in force with regard to those who so will to come over to the Catholic Church that there be procured by them no breaking of unity. But those through whom Catholic unity was seen to have been altogether perfected or assisted by the manifest winning of the souls of their brethren in the places where they live, there shall not be objected to them the decree contrary to their honour adopted by a foreign council, for salvation is shut off to no one, that is to say, that those ordained by the Donatist party, if having been corrected they have been willing to return to the Catholic Church, are not to be463 received in their grades, according to the foreign council; but they are to be excepted through whom they received the advice to return to Catholic unity. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.lxix.html | 29 | Rome | Regional Synod | |||
| 741 | Council at Carthage | 419 | 69 | Latin Canon LXIX. That a legation be sent to the Donatists for the sake of making peace. It further seemed good, that when these things were done, legates should be sent from our number to those of the Donatists whom they hold as bishops, or to the people, for the sake of preaching peace and unity, without which Christian salvation cannot be attained; and that these legates should direct the attention of all to the fact that they have no just objection to urge against the Catholic Church. And especially that this be made manifest to all by the municipal acts (on account of the weight of their documents) what they themselves had done in the case of the Maximianists, their own schismatics. For in this case it is shown them by divine grace, if they will but heed it, that their separation from the unity of the Church is as iniquitous as they now proclaim the schism of the Maximianists from themselves to be. Nevertheless from the number, those whom they condemned by the authority of their plenary council, they received back with their honours, and accepted the baptism which they had given while condemned and cut off. And thus let them see how with stupid heart they resist the peace of the Church scattered throughout the whole world, when they do these things on the part of Donatus, neither do they say that they are contaminated by communion with those whom they so receive for the making of peace, and yet they despise us, that is the Catholic Church, which is established even in the extreme parts of the earth, as being defiled by the communion of those whom the accusers have not been able to win over to themselves. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.lxx.html | 29 | Rome | Regional Synod | |||
| 742 | Council at Carthage | 419 | 72 | (Greek lxxii.) That a legation be sent to the Donatists for the sake of making peace. It further seemed good, that when these things were done, legates should be sent from our number to those of the Donatists whom they hold as bishops, or to the people, for the sake of preaching peace and unity, without which Christian salvation cannot be attained; and that these legates should direct the attention of all to the fact that they have no just objection to urge against the Catholic Church. And especially that this be made manifest to all by the municipal acts (on account of the weight of their documents) what they themselves had done in the case of the Maximianists, their own schismatics. For in this case it is shown them by divine grace, if they will but heed it, that their separation from the unity of the Church is as iniquitous as they now proclaim the schism of the Maximianists from themselves to be. Nevertheless from the number, those whom they condemned by the authority of their plenary council, they received back with their honours, and accepted the baptism which they had given while condemned and cut off. And thus let them see how with stupid heart they resist the peace of the Church scattered throughout the whole world, when they do these things on the part of Donatus, neither do they say that they are contaminated by communion with those whom they so receive for the making of peace, and yet they despise us, that is the Catholic Church, which is established even in the extreme parts of the earth, as being defiled by the communion of those whom the accusers have not been able to win over to themselves. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.lxx.html | 29 | Rome | Regional Synod | |||
| 743 | Council at Carthage | 419 | 70 | Latin Canon LXX. What clerics should abstain from their wives. Moreover since incontinence has been charged against some clergymen with regard to their own wives it has seemed good that bishops, presbyters, and deacons should according to the statutes already made abstain even from their own wives; and unless they do so that they should be removed from the clerical office. But the rest of the clergy shall not be forced to this but the custom of each church in this matter shall be followed. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.lxxi.html | 29 | Rome | Regional Synod | |||
| 744 | Council at Carthage | 419 | 73 | (Greek lxxiii.) What clerics should abstain from their wives. Moreover since incontinence has been charged against some clergymen with regard to their own wives it has seemed good that bishops, presbyters, and deacons should according to the statutes already made abstain even from their own wives; and unless they do so that they should be removed from the clerical office. But the rest of the clergy shall not be forced to this but the custom of each church in this matter shall be followed. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.lxxi.html | 29 | Rome | Regional Synod | |||
| 745 | Council at Carthage | 419 | 71 | Latin Canon LXXI. Of those who leave in neglect their own people. Moreover it seemed good that no one should be allowed to leave his chief cathedral and go to another church built in the diocese, or to neglect the care and frequent attendance upon his own cathedral by reason of too great care for his own affairs. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.lxxii.html | 29 | Rome | Regional Synod | |||
| 746 | Council at Carthage | 419 | 74 | (Greek lxxiv.) Of those who leave in neglect their own people. Moreover it seemed good that no one should be allowed to leave his chief cathedral and go to another church built in the diocese, or to neglect the care and frequent attendance upon his own cathedral by reason of too great care for his own affairs. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.lxxii.html | 29 | Rome | Regional Synod | |||
| 747 | Council at Carthage | 419 | 72 | Latin Canon LXXII. Of the baptism of infants when there is some doubt of their being already baptized. Item, it seemed good that whenever there were not found reliable witnesses who could testify that without any doubt they were baptized and when the children themselves were not, on account of their tender age, able to answer concerning the giving of the sacraments to them, all such children should be baptized without scruple, lest a hesitation should deprive them of the cleansing of the sacraments. This was urged by the Moorish Legates, our brethren, since they redeem many such from the barbarians. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.lxxiii.html | 29 | Rome | Regional Synod | |||
| 748 | Council at Carthage | 419 | 75 | (Greek lxxv.) Of the baptism of infants when there is some doubt of their being already baptized. Item, it seemed good that whenever there were not found reliable witnesses who could testify that without any doubt they were baptized and when the children themselves were not, on account of their tender age, able to answer concerning the giving of the sacraments to them, all such children should be baptized without scruple, lest a hesitation should deprive them of the cleansing of the sacraments. This was urged by the Moorish Legates, our brethren, since they redeem many such from the barbarians. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.lxxiii.html | 29 | Rome | Regional Synod | |||
| 749 | Council at Carthage | 419 | 73 | Latin Canon LXXIII. The date of Easter and the date of the Council should be announced. Item, it seemed good that the day of the venerable Easter should be intimated to all by the subscription of formed letters; and that the same should be observed with regard to the date of the Council, according to the decree of the Council of Hippo, that is to say the X. Calends of September, and that it should be written to the primates of each province so that when they summon their councils they do not impede this day. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.lxxiv.html | 29 | Rome | Regional Synod | |||
| 750 | Council at Carthage | 419 | 76 | (Greek lxxvi.) The date of Easter and the date of the Council should be announced. Item, it seemed good that the day of the venerable Easter should be intimated to all by the subscription of formed letters; and that the same should be observed with regard to the date of the Council, according to the decree of the Council of Hippo, that is to say the X. Calends of September, and that it should be written to the primates of each province so that when they summon their councils they do not impede this day. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.lxxiv.html | 29 | Rome | Regional Synod | |||
| 751 | Council at Carthage | 419 | 74 | Latin Canon LXXIV. That no bishop who is an intercessor is to hold the see where he is intercessor. Item, it has been decreed that it is not lawful to any intercessor to retain the see to which he has been appointed as intercessor, by any popular movements and seditions; but let him take care that within a year he provide them with a bishop: but if he shall neglect to do so, when the year is done, another intercessor shall be appointed. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.lxxv.html | 29 | Rome | Regional Synod | |||
| 752 | Council at Carthage | 419 | 77 | (Greek lxxvii.) That no bishop who is an intercessor is to hold the see where he is intercessor. Item, it has been decreed that it is not lawful to any intercessor to retain the see to which he has been appointed as intercessor, by any popular movements and seditions; but let him take care that within a year he provide them with a bishop: but if he shall neglect to do so, when the year is done, another intercessor shall be appointed. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.lxxv.html | 29 | Rome | Regional Synod | |||
| 753 | Council at Carthage | 419 | 75 | Latin Canon LXXV. Of asking from the Emperors defenders of the Churches. On account of the afflictions of the poor by whose troubles the Church is worn out without any intermission, it seemed good to all that the Emperors be asked to allow defenders for them against the power of the rich to be chosen under the supervision of the bishops. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.lxxvi.html | 29 | Rome | Regional Synod | |||
| 754 | Council at Carthage | 419 | 78 | (Greek lxxviii.) Of asking from the Emperors defenders of the Churches. On account of the afflictions of the poor by whose troubles the Church is worn out without any intermission, it seemed good to all that the Emperors be asked to allow defenders for them against the power of the rich to be chosen under the supervision of the bishops. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.lxxvi.html | 29 | Rome | Regional Synod | |||
| 755 | Council at Carthage | 419 | 76 | Latin Canon LXXVI. Of bishops who do not put in an appearance at Council. Item, it seemed good that as often as the council is to be assembled, the bishops who are impeded neither by age, sickness, or other grave necessity, come together, and that notice be given to the primates of their several provinces, that from all the bishops there be made two or three squads, and of each of these squads there be elected some who shall be promptly ready on the council day: but should they not be able to attend, let them write their excuses in the tractory,465 or if after the coming of the tractory certain necessities suddenly arise by chance, unless they send to their own primate an account of their impediment, they ought to be content with the communion of their own Church. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.lxxvii.html | 29 | Rome | Regional Synod | |||
| 756 | Council at Carthage | 419 | 79 | (Greek lxxix.) Of bishops who do not put in an appearance at Council. Item, it seemed good that as often as the council is to be assembled, the bishops who are impeded neither by age, sickness, or other grave necessity, come together, and that notice be given to the primates of their several provinces, that from all the bishops there be made two or three squads, and of each of these squads there be elected some who shall be promptly ready on the council day: but should they not be able to attend, let them write their excuses in the tractory,465 or if after the coming of the tractory certain necessities suddenly arise by chance, unless they send to their own primate an account of their impediment, they ought to be content with the communion of their own Church. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.lxxvii.html | 29 | Rome | Regional Synod | |||
| 757 | Council at Carthage | 419 | 77 | Latin Canon LXXVII. Of Cresconius. Concerning Cresconius of Villa Regis this seemed good to all, that the Primate of Numidia should be informed on this matter so that he should by his letters summon the aforementioned Cresconius in order that at the next plenary Council of Africa he should not put off making an appearance. But if he contemns the summons and does not come, let him recognize the fact that sentence should be pronounced against him. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.lxxviii.html | 29 | Rome | Regional Synod | |||
| 758 | Council at Carthage | 419 | 80 | (Greek lxxx.) Of Cresconius. Concerning Cresconius of Villa Regis this seemed good to all, that the Primate of Numidia should be informed on this matter so that he should by his letters summon the aforementioned Cresconius in order that at the next plenary Council of Africa he should not put off making an appearance. But if he contemns the summons and does not come, let him recognize the fact that sentence should be pronounced against him. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.lxxviii.html | 29 | Rome | Regional Synod | |||
| 759 | Council at Carthage | 419 | 78 | Latin Canon LXXVIII. Of the Church of Hippo-Diarrhytus. It further seemed good that since the destitution of the Church of Hippo-Diarrhytus should no longer be neglected, and the churches there are retained by those who have declined the infamous communion of Equitius, that certain bishops be sent from the present council, viz.: Reginus, Alypius, Augustine, Maternus, Theasius, Evodius, Placian, Urban, Valerius, Ambivius, Fortunatus, Quodvultdeus, Honoratus, Januarius, Aptus, Honoratus, Ampelius, Victorian, Evangelus and Rogation; and when those had been gathered together, and those had been corrected who with culpable pertinacity were of opinion that this flight of the same Equitius should be waited for, let a bishop be ordained for them by the vote of all. But if these should not be willing to consider peace, let them not prevent the choosing for ordination of a bishop, for the advantage of the church which has been so long destitute. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.lxxix.html | 29 | Rome | Regional Synod | |||
| 760 | Council at Carthage | 419 | 81 | (Greek lxxxi.) Of the Church of Hippo-Diarrhytus. It further seemed good that since the destitution of the Church of Hippo-Diarrhytus should no longer be neglected, and the churches there are retained by those who have declined the infamous communion of Equitius, that certain bishops be sent from the present council, viz.: Reginus, Alypius, Augustine, Maternus, Theasius, Evodius, Placian, Urban, Valerius, Ambivius, Fortunatus, Quodvultdeus, Honoratus, Januarius, Aptus, Honoratus, Ampelius, Victorian, Evangelus and Rogation; and when those had been gathered together, and those had been corrected who with culpable pertinacity were of opinion that this flight of the same Equitius should be waited for, let a bishop be ordained for them by the vote of all. But if these should not be willing to consider peace, let them not prevent the choosing for ordination of a bishop, for the advantage of the church which has been so long destitute. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.lxxix.html | 29 | Rome | Regional Synod | |||
| 761 | Council at Carthage | 419 | 79 | Latin Canon LXXIX. Of clerics who do not take care to have their causes argued within a year. It was further decreed that as often as clergymen convicted and confessed of any crime either on account of eorum, quorum verecundiæ parcitur, or on account of the opprobrium to the Church, and of the insolent glorying of heretics and Gentiles, if perchance they are willing to be present at their cause and to assert their innocence, let them do so within one year of their excommunication; if in truth they neglect during a year to purge their cause, their voice shall not be heard afterwards. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.lxxx.html | 29 | Rome | Regional Synod | |||
| 762 | Council at Carthage | 419 | 82 | (Greek lxxxii.) Of clerics who do not take care to have their causes argued within a year. It was further decreed that as often as clergymen convicted and confessed of any crime either on account of eorum, quorum verecundiæ parcitur, or on account of the opprobrium to the Church, and of the insolent glorying of heretics and Gentiles, if perchance they are willing to be present at their cause and to assert their innocence, let them do so within one year of their excommunication; if in truth they neglect during a year to purge their cause, their voice shall not be heard afterwards. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.lxxx.html | 29 | Rome | Regional Synod | |||
| 763 | Council at Carthage | 419 | 80 | Latin Canon LXXX. That it is not permitted to make superiors of monasteries nor to ordain as clerics those who are received from a monastery not one’s own. Item, it seemed good that if any bishop wished to advance to the clericature a monk received from a monastery not under his jurisdiction, or shall have appointed him superior of a monastery of his own, the bishop who shall have thus acted shall be separated from the communion of others and shall rest content with the communion of his own people alone, but the monk shall continue neither as cleric nor superior. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.lxxxi.html | 29 | Rome | Regional Synod | |||
| 764 | Council at Carthage | 419 | 83 | (Greek lxxxiii.) That it is not permitted to make superiors of monasteries nor to ordain as clerics those who are received from a monastery not one’s own. Item, it seemed good that if any bishop wished to advance to the clericature a monk received from a monastery not under his jurisdiction, or shall have appointed him superior of a monastery of his own, the bishop who shall have thus acted shall be separated from the communion of others and shall rest content with the communion of his own people alone, but the monk shall continue neither as cleric nor superior. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.lxxxi.html | 29 | Rome | Regional Synod | |||
| 765 | Council at Carthage | 419 | 81 | Canon LXXXI. Of bishops who appoint heretics or heathens as their heirs. Item, it was ordained that if any bishop should prefer to his Church strangers to blood relationship with him, or his heretical relatives, or pagans as his heirs, he shall be anathematized even after his death, and his name shall by no means be recited among those of the priests of God. Nor can he be excused if he die intestate, because being a bishop he was bound not to postpone making such a disposition of his goods as was befitting his profession. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.lxxxii.html | 29 | Rome | Regional Synod | |||
| 766 | Council at Carthage | 419 | 84 | (Greek lxxxiv.) Of bishops who appoint heretics or heathens as their heirs. Item, it was ordained that if any bishop should prefer to his Church strangers to blood relationship with him, or his heretical relatives, or pagans as his heirs, he shall be anathematized even after his death, and his name shall by no means be recited among those of the priests of God. Nor can he be excused if he die intestate, because being a bishop he was bound not to postpone making such a disposition of his goods as was befitting his profession. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.lxxxii.html | 29 | Rome | Regional Synod | |||
| 767 | Council at Carthage | 419 | 82 | Latin Canon LXXXII. Of manumissions. Item, it seemed good that the Emperor be petitioned with regard to announcing manumissions in church. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.lxxxiii.html | 29 | Rome | Regional Synod | |||
| 768 | Council at Carthage | 419 | 85 | (Greek lxxxv.) Of manumissions. Item, it seemed good that the Emperor be petitioned with regard to announcing manumissions in church. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.lxxxiii.html | 29 | Rome | Regional Synod | |||
| 769 | Council at Carthage | 419 | 83 | Latin Canon LXXXIII. Of false Memories of Martyrs. Item, it seemed good that the altars which have been set up here and there, in fields and by the wayside as Memories of Martyrs, in which no body nor reliques of martyrs can be proved to have been laid up, should be overturned by the bishops who rule over such places, if such a thing can be done. But should this be impossible on account of the popular tumult it would arouse, the people should none the less be admonished not to frequent such places, and that those who believe rightly should be held bound by no superstition of the place. And no memory of martyrs should at all be accepted, unless where there is found the body or some reliques, on which is declared traditionally and by good authority to have been originally his habitation, or possession, or the scene of his passion. For altars which have been erected anywhere on account of dreams or inane quasi-revelations of certain people, should be in every way disapproved of. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.lxxxiv.html | 29 | Rome | Regional Synod | |||
| 770 | Council at Carthage | 419 | 86 | (Greek lxxxvi.) Of false Memories of Martyrs. Item, it seemed good that the altars which have been set up here and there, in fields and by the wayside as Memories of Martyrs, in which no body nor reliques of martyrs can be proved to have been laid up, should be overturned by the bishops who rule over such places, if such a thing can be done. But should this be impossible on account of the popular tumult it would arouse, the people should none the less be admonished not to frequent such places, and that those who believe rightly should be held bound by no superstition of the place. And no memory of martyrs should at all be accepted, unless where there is found the body or some reliques, on which is declared traditionally and by good authority to have been originally his habitation, or possession, or the scene of his passion. For altars which have been erected anywhere on account of dreams or inane quasi-revelations of certain people, should be in every way disapproved of. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.lxxxiv.html | 29 | Rome | Regional Synod | |||
| 771 | Council at Carthage | 419 | 84 | Latin Canon LXXXIV. Of extirpating the remains of the idols. Item, it seemed good to petition the most glorious Emperors that the remains of idolatry not only in images, but in any places whatever or groves or trees, should altogether be taken away. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.lxxxv.html | 29 | Rome | Regional Synod | |||
| 772 | Council at Carthage | 419 | 87 | (Greek lxxxvii.) Of extirpating the remains of the idols. Item, it seemed good to petition the most glorious Emperors that the remains of idolatry not only in images, but in any places whatever or groves or trees, should altogether be taken away. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.lxxxv.html | 29 | Rome | Regional Synod | |||
| 773 | Council at Carthage | 419 | 85 | Latin Canon LXXXV. That by the bishop of Carthage, when there shall be need, letters shall be written and subscribed in the name of all the bishops. It was said by all the bishops: If any letters are to be composed in the name of the council it seemed good that the venerable bishop who presides over this See should vouchsafe to dictate and sign them in the name of all, among which also are those to the episcopal legates, who are to be sent throughout the African provinces, in the matter of the Donatists; and it seemed good that the letters given them should contain the tenor of the mandate which they are not to go beyond. And they subscribed: I, Aurelius, bishop of the church of Carthage have consented to this decree and having read it have signed it. Likewise all the rest of the bishops subscribed. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.lxxxvi.html | 29 | Rome | Regional Synod | |||
| 774 | Council at Carthage | 419 | 88 | (Greek lxxxviii.) That by the bishop of Carthage, when there shall be need, letters shall be written and subscribed in the name of all the bishops. It was said by all the bishops: If any letters are to be composed in the name of the council it seemed good that the venerable bishop who presides over this See should vouchsafe to dictate and sign them in the name of all, among which also are those to the episcopal legates, who are to be sent throughout the African provinces, in the matter of the Donatists; and it seemed good that the letters given them should contain the tenor of the mandate which they are not to go beyond. And they subscribed: I, Aurelius, bishop of the church of Carthage have consented to this decree and having read it have signed it. Likewise all the rest of the bishops subscribed. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.lxxxvi.html | 29 | Rome | Regional Synod | |||
| 775 | Council at Carthage | 419 | 86 | Latin Canon LXXXVI. Of the order of bishops, that those ordained more recently do not dare to take precedence of those ordained before them. Valentine, the bishop, said: If your good patience will permit, I follow the things which were done in time past in the Church of Carthage, and which were illustrious having been confirmed by the subscriptions of the brethren, and I profess that we intend to preserve this. For this we know, that ecclesiastical discipline has always remained inviolate: therefore let none of the brethren dare to place himself before those ordained earlier than himself; but by the offices of charity this has always been shewn to those ordained earlier, which always should be accepted joyfully by those ordained more recently. Let your holiness give command that this order be strengthened by your interlocutions. Aurelius, the bishop, said: It would not be fitting that we should repeat these things, were it not for the existence of certain inconsiderate minds, which would induce us to making such statutes; but this is a common cause about which our brother and fellow bishop has spoken, that each one of us should recognize the order decreed to him by God, and that the more recent should defer to the earlier ordained, and they should presume to do nothing when these have not been consulted. Wherefore I say, now that I think of it, that they who think they may presume to take precedence over those ordained before them, should be coerced suitably by the great council. Xantippus, bishop of the first see of Numidia, said: All the brethren present have heard what our brother and fellow bishop Aurelius has said, what answer do we make? Datian, the bishop, said: The decrees made by our ancestors should be strengthened by our assent, so that the action taken by the Church of Carthage in past synods should hold fast, being confirmed by the full assent of all of us. And all the bishops said: This order has been preserved by our fathers and by our ancestors, and shall be preserved by us through the help of God, the rights of the primacy of Numidia and of Mauritania being kept intact. Of the archives and matricula of Numidia. Moreover it seemed good to all the bishops who subscribed in this council that the matricula and the archives of Numidia should be at the first see and in the Metropolis, that is Constantina. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.lxxxvii.html | 29 | Rome | Regional Synod | |||
| 776 | Council at Carthage | 419 | 89 | (Greek lxxxix.) Of the order of bishops, that those ordained more recently do not dare to take precedence of those ordained before them. Valentine, the bishop, said: If your good patience will permit, I follow the things which were done in time past in the Church of Carthage, and which were illustrious having been confirmed by the subscriptions of the brethren, and I profess that we intend to preserve this. For this we know, that ecclesiastical discipline has always remained inviolate: therefore let none of the brethren dare to place himself before those ordained earlier than himself; but by the offices of charity this has always been shewn to those ordained earlier, which always should be accepted joyfully by those ordained more recently. Let your holiness give command that this order be strengthened by your interlocutions. Aurelius, the bishop, said: It would not be fitting that we should repeat these things, were it not for the existence of certain inconsiderate minds, which would induce us to making such statutes; but this is a common cause about which our brother and fellow bishop has spoken, that each one of us should recognize the order decreed to him by God, and that the more recent should defer to the earlier ordained, and they should presume to do nothing when these have not been consulted. Wherefore I say, now that I think of it, that they who think they may presume to take precedence over those ordained before them, should be coerced suitably by the great council. Xantippus, bishop of the first see of Numidia, said: All the brethren present have heard what our brother and fellow bishop Aurelius has said, what answer do we make? Datian, the bishop, said: The decrees made by our ancestors should be strengthened by our assent, so that the action taken by the Church of Carthage in past synods should hold fast, being confirmed by the full assent of all of us. And all the bishops said: This order has been preserved by our fathers and by our ancestors, and shall be preserved by us through the help of God, the rights of the primacy of Numidia and of Mauritania being kept intact. Of the archives and matricula of Numidia. Moreover it seemed good to all the bishops who subscribed in this council that the matricula and the archives of Numidia should be at the first see and in the Metropolis, that is Constantina. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.lxxxvii.html | 29 | Rome | Regional Synod | |||
| 777 | Council at Carthage | 419 | 87 | Latin Canon LXXXVII. Concerning Quodvultdeus, the bishop. In the case of Quodvultdeus of Centuria, it pleased all the bishops that no one should communicate with him until his cause should be brought to a conclusion, for his accuser when he sought to bring the cause before our council, upon being asked whether he was willing with him to be tried before the bishops, at first said that he was, but on another day answered that he was not willing, and went away. Under these circumstances to deprive him of his bishoprick, before the conclusion of his cause was known, could commend itself to no Christian as a just act. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.lxxxviii.html | 29 | Rome | Regional Synod | |||
| 778 | Council at Carthage | 419 | 90 | (Greek xc.) Concerning Quodvultdeus, the bishop. In the case of Quodvultdeus of Centuria, it pleased all the bishops that no one should communicate with him until his cause should be brought to a conclusion, for his accuser when he sought to bring the cause before our council, upon being asked whether he was willing with him to be tried before the bishops, at first said that he was, but on another day answered that he was not willing, and went away. Under these circumstances to deprive him of his bishoprick, before the conclusion of his cause was known, could commend itself to no Christian as a just act. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.lxxxviii.html | 29 | Rome | Regional Synod | |||
| 779 | Council at Carthage | 419 | 88 | Latin Canon LXXXVIII. Of Maximian, the bishop. But in the case of Maximian of Vagai467 it seemed good that letters be sent from the council both to him and to his people; that he should vacate the bishoprick, and that they should request another to be appointed for them. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.lxxxix.html | 29 | Rome | Regional Synod | |||
| 780 | Council at Carthage | 419 | 91 | (Greek xci.) Of Maximian, the bishop. But in the case of Maximian of Vagai467 it seemed good that letters be sent from the council both to him and to his people; that he should vacate the bishoprick, and that they should request another to be appointed for them. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.lxxxix.html | 29 | Rome | Regional Synod | |||
| 781 | Council at Carthage | 419 | 89 | Latin Canon LXXXIX. That bishops who are ordained shall receive letters from their ordainers bearing the date and the name of the consul. It further seemed good that whoever thereafter should be ordained by the bishops throughout the African provinces, should receive from their ordainers letters, written in their own hands, containing the name of the consul and the date, that no altercation might arise concerning which were ordained first and which afterwards. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.xc.html | 29 | Rome | Regional Synod | |||
| 782 | Council at Carthage | 419 | 92 | (Greek xcii.) That bishops who are ordained shall receive letters from their ordainers bearing the date and the name of the consul. It further seemed good that whoever thereafter should be ordained by the bishops throughout the African provinces, should receive from their ordainers letters, written in their own hands, containing the name of the consul and the date, that no altercation might arise concerning which were ordained first and which afterwards. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.xc.html | 29 | Rome | Regional Synod | |||
| 783 | Council at Carthage | 419 | 90 | Canon XC. Of those who have once read in church, that they cannot be advanced by others. Item, it seemed good that whoever in church even once had read should not be admitted to the ministry (clericatum) by another church. And they subscribed: I, Aurelius, bishop of the Church of Carthage, have consented to this decree, and, having read it, have signed it. Likewise also the rest of the bishops signed. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.xci.html | 29 | Rome | Regional Synod | |||
| 784 | Council at Carthage | 419 | 93 | (Greek xciii.) Of those who have once read in church, that they cannot be advanced by others. Item, it seemed good that whoever in church even once had read should not be admitted to the ministry (clericatum) by another church. And they subscribed: I, Aurelius, bishop of the Church of Carthage, have consented to this decree, and, having read it, have signed it. Likewise also the rest of the bishops signed. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.xci.html | 29 | Rome | Regional Synod | |||
| 785 | Council at Carthage | 419 | 91 | Latin Canon XCI. Of holding meetings with the Donatists. Aurelius, the bishop, said: What has come out in the handling of your charity, I think this should be confirmed by ecclesiastical acts. For the profession of all of you shews that each one of us should call together in his city the chiefs of the Donatists either alone and with one of his neighbour bishops, so that in like manner in the different cities and places there should be meetings of them assembled by the magistrates or seniors of the places. And let this be made an edict if it seems good to all. And all the bishops said: It seems good to all, and we all have confirmed this with our subscription. Also we desire that your holiness sign the letters to be sent from the council to the judges. Aurelius, the bishop, said: If it seems good to your charity, let the form of summoning them be read, in order that we all may hold the same tenour of proceeding. All the bishops said: Let it be read. Lætus the Notary read. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.xcii.html | 29 | Rome | Regional Synod | |||
| 786 | Council at Carthage | 419 | 94 | (Greek xciv.) Of holding meetings with the Donatists. Aurelius, the bishop, said: What has come out in the handling of your charity, I think this should be confirmed by ecclesiastical acts. For the profession of all of you shews that each one of us should call together in his city the chiefs of the Donatists either alone and with one of his neighbour bishops, so that in like manner in the different cities and places there should be meetings of them assembled by the magistrates or seniors of the places. And let this be made an edict if it seems good to all. And all the bishops said: It seems good to all, and we all have confirmed this with our subscription. Also we desire that your holiness sign the letters to be sent from the council to the judges. Aurelius, the bishop, said: If it seems good to your charity, let the form of summoning them be read, in order that we all may hold the same tenour of proceeding. All the bishops said: Let it be read. Lætus the Notary read. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.xcii.html | 29 | Rome | Regional Synod | |||
| 787 | Council at Carthage | 419 | 92 | Latin Canon XCII. Form of convening the Donatists. That bishop of that church said: What by the authority of that most ample see we shall have impetrated, we ask your gravity to have read, and that you order it to be joined to the acts and carried into effect. When the jussio had been read and joined to the acts, the bishop of the Catholic Church,470 said: Vouchsafe to listen to the mandate to be sent through your gravity to the Donatists, and to insert it in the acts, and to carry it to them, and informs us in your acts of their answer. “We, sent by the authority of our Catholic Council, have called you together, desiring to rejoice in your correction, bearing in mind the charity of the Lord who said: Blessed are the peacemakers, for they shall be called the children of God; and moreover he admonished through the prophet those who say they are not our brothers, that we ought to say: Ye are our brethren. Therefore you ought not to despise this pacific commonitory coming of love, so that if ye think we have any part of the truth, ye do not hesitate to say so: that is, when your council is gathered together, ye delegate of your number certain to whom you intrust the statement of your case; so that we may be able to do this also, that there shall be delegated from our Council who with them delegated by you may discuss peacefully, at a determined place and time, whatever question there is which separates your communion from us; and that at length the old error may receive an end through the assistance of our Lord God, lest through the animosity of men, weak souls, and ignorant people should perish by sacrilegious dissension. But if ye shall accept this proposition in a fraternal spirit, the truth will easily shine forth, but if ye are not willing to do this, your distrust will be easily known.” And when this had been read, all the bishops said: This pleases us well, so let it be. And they subscribed: I, Aurelius, bishop of the Carthaginian Church, have consented to this decree, and having read it, have subscribed it. Likewise also the rest of the bishops signed. This synod sent a legation to the Princes against the Donatists. The most glorious emperor Honorius Augustus, being consul for the sixth time, on the Calends of July, at Carthage in the basilica of the second region. In this council Theasius and Euodius received a legation against the Donatists. In this council was inserted the commonitorium which follows. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.xciii.html | 29 | Rome | Regional Synod | |||
| 788 | Council at Carthage | 419 | 95 | (Greek xcv.) Form of convening the Donatists. That bishop of that church said: What by the authority of that most ample see we shall have impetrated, we ask your gravity to have read, and that you order it to be joined to the acts and carried into effect. When the jussio had been read and joined to the acts, the bishop of the Catholic Church,470 said: Vouchsafe to listen to the mandate to be sent through your gravity to the Donatists, and to insert it in the acts, and to carry it to them, and informs us in your acts of their answer. “We, sent by the authority of our Catholic Council, have called you together, desiring to rejoice in your correction, bearing in mind the charity of the Lord who said: Blessed are the peacemakers, for they shall be called the children of God; and moreover he admonished through the prophet those who say they are not our brothers, that we ought to say: Ye are our brethren. Therefore you ought not to despise this pacific commonitory coming of love, so that if ye think we have any part of the truth, ye do not hesitate to say so: that is, when your council is gathered together, ye delegate of your number certain to whom you intrust the statement of your case; so that we may be able to do this also, that there shall be delegated from our Council who with them delegated by you may discuss peacefully, at a determined place and time, whatever question there is which separates your communion from us; and that at length the old error may receive an end through the assistance of our Lord God, lest through the animosity of men, weak souls, and ignorant people should perish by sacrilegious dissension. But if ye shall accept this proposition in a fraternal spirit, the truth will easily shine forth, but if ye are not willing to do this, your distrust will be easily known.” And when this had been read, all the bishops said: This pleases us well, so let it be. And they subscribed: I, Aurelius, bishop of the Carthaginian Church, have consented to this decree, and having read it, have subscribed it. Likewise also the rest of the bishops signed. This synod sent a legation to the Princes against the Donatists. The most glorious emperor Honorius Augustus, being consul for the sixth time, on the Calends of July, at Carthage in the basilica of the second region. In this council Theasius and Euodius received a legation against the Donatists. In this council was inserted the commonitorium which follows. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.xciii.html | 29 | Rome | Regional Synod | |||
| 789 | Council at Carthage | 419 | 93 | Latin Canon XCIII. The character of the Commonitory which the legates received against the Donatists. The Commonitorium for our brothers Theasius and Evodius, sent as legates from the Council of Carthage to the most glorious and most religious princes. When by the help of the Lord they are come into the presence of the most pious princes, they shall declare to them with what fulness of confidence, according to the direction of the council of the year before, the prelates of the Donatists had been urged by the municipal authority to assemble, in order that if they really meant their professions, they might by fit persons chosen from their number, enter into a peaceful conference with us in Christian meekness, and whatever they held as truth they might not hesitate to declare it frankly; so that from such conference the sincerity of the Catholic position, which has been conspicuous for so long a time, might be perceived even by those who from ignorance or obstinacy were opposing themselves to it. But deterred by their want of confidence they scarcely ventured to reply. And forsooth, because we had discharged toward them the offices which become bishops and peacemakers, and they had no answer to make to the truth, they betook themselves to unreasonable acts of brute force, and treacherously oppressed many of the bishops and clergy, to say nothing of the laity. And some of the churches they actually invaded, and tried to assault still others. And now, it behoves the gracious clemency of their Majesties to take measures that the Catholic Church, which has begotten them as worshippers of Christ in her womb, and has nourished them with the strong meat of the faith, should by their forethought, be defended, lest violent men, taking advantage of the times of religious excitement, should by fear overcome a weak people, whom by argument they were not able to pervert. It is well known how often the vile gatherings (detestabilis manus) of the Circumcelliones471 have been forbidden by the laws, and also condemned by many decrees of the Emperors, their majesties most religious predecessors. Against the madness of these people it is not unusual nor contrary to the holy Scriptures to ask for secular [θείας in the Greek] protection, since Paul the Apostle, as is related in the authentic Acts of the Apostles, warded off a conspiracy of certain lawless men by the help of the military. Now then we ask that there be extended to the Catholic Churches, without any dissimulation, the protection of the ordinum [i.e. companies of soldiers, stationed] in each city, and of the holders of the suburban estates in the various places.472 At the same time it will be necessary to ask that they give commandment that the law, set forth by their father Theodosius, of pious memory, which imposed a fine of ten pounds of gold upon both the ordainers and the ordained among heretics, and which was also directed against proprietors at whose houses conventicles were held, be confirmed anew; so that it may be effective with persons of this sort when Catholics, provoked by their wiles, shall lay complaint against them; so that through fear at least, they may cease from making schisms and from the wickedness of the heretics, since they refuse to be cleansed and corrected by the thought of the eternal punishment. Let request be also made that the law depriving heretics of the power of being able to receive or bequeath by gift or by will, be straightway renewed by their Piety, so that all right of giving or receiving may be taken away from those who, blinded by the madness of obstinacy, are determined to continue in the error of the Donatists. With regard to those who by considerations of unity and peace are willing to correct themselves, let permission be granted to them to receive their inheritance, the law notwithstanding, even though the bequest by gift or inheritance was made while they were yet living in the error of the heretics; those of course being excepted, who under the stress of legal proceedings have sought to enter the Catholic Church; for it may well be supposed, that persons of this latter sort desired Catholic unity, not so much from fear of the judgment of heaven, as from the greed of earthly gain. For the furtherance of all these things the help of the Powers (Potestatum) of each one of the provinces is needed. With regard to other matters, whatever they shall perceive is for the Church’s interests, this we have resolved that the legation have full authority to do and to carry into effect. Moreover it seemed good to us all, that letters from our assembly should be sent to the most glorious Emperors and most Excellent Worthinesses, whereby they may be assured of the agreement of us all that the legates should be sent by us to their most blessed court. Since it is a very slow business for us all to set our names to these letters, and in order that they may not be burdened with the signature of each one of us, we desire thee, brother Aurelius, that thy charity be good enough to sign them in the name of us all. And to this they all agreed. I, Aurelius, Bishop of the Church of Carthage have consented to this decree and have subscribed my name. And so all the other bishops subscribed. Letters ought likewise to be sent to the judges that, until the lord permit the legates to return to us, they give protection through the soldiers of the cities, and through the holders of the farms of the Catholic Church. It ought also to be added concerning the dishonest Equitius, which he had shewn by laying claim to the jus sacerdotum, that he be rejected from the diocese of Hippo according to the statutes of the Emperors. Letters ought also to be sent to the Bishop of the Church of Rome in commendation of the legates, and to the other Bishops who may be where the Emperor is. To this they assented. Likewise I, Aurelius, Bishop of the Church of Carthage, have consented to this decree, and having read it, have set my name to it. And all the other bishops likewise subscribed. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.xciv.html | 29 | Rome | Regional Synod | |||
| 790 | Council at Carthage | 419 | 96 | (Greek xcvi.) The character of the Commonitory which the legates received against the Donatists. The Commonitorium for our brothers Theasius and Evodius, sent as legates from the Council of Carthage to the most glorious and most religious princes. When by the help of the Lord they are come into the presence of the most pious princes, they shall declare to them with what fulness of confidence, according to the direction of the council of the year before, the prelates of the Donatists had been urged by the municipal authority to assemble, in order that if they really meant their professions, they might by fit persons chosen from their number, enter into a peaceful conference with us in Christian meekness, and whatever they held as truth they might not hesitate to declare it frankly; so that from such conference the sincerity of the Catholic position, which has been conspicuous for so long a time, might be perceived even by those who from ignorance or obstinacy were opposing themselves to it. But deterred by their want of confidence they scarcely ventured to reply. And forsooth, because we had discharged toward them the offices which become bishops and peacemakers, and they had no answer to make to the truth, they betook themselves to unreasonable acts of brute force, and treacherously oppressed many of the bishops and clergy, to say nothing of the laity. And some of the churches they actually invaded, and tried to assault still others. And now, it behoves the gracious clemency of their Majesties to take measures that the Catholic Church, which has begotten them as worshippers of Christ in her womb, and has nourished them with the strong meat of the faith, should by their forethought, be defended, lest violent men, taking advantage of the times of religious excitement, should by fear overcome a weak people, whom by argument they were not able to pervert. It is well known how often the vile gatherings (detestabilis manus) of the Circumcelliones471 have been forbidden by the laws, and also condemned by many decrees of the Emperors, their majesties most religious predecessors. Against the madness of these people it is not unusual nor contrary to the holy Scriptures to ask for secular [θείας in the Greek] protection, since Paul the Apostle, as is related in the authentic Acts of the Apostles, warded off a conspiracy of certain lawless men by the help of the miliitary. Now then we ask that there be extended to the Catholic Churches, without any dissimulation, the protection of the ordinum [i.e. companies of soldiers, stationed] in each city, and of the holders of the suburban estates in the various places.472 At the same time it will be necessary to ask that they give commandment that the law, set forth by their father Theodosius, of pious memory, which imposed a fine of ten pounds of gold upon both the ordainers and the ordained among heretics, and which was also directed against proprietors at whose houses conventicles were held, be confirmed anew; so that it may be effective with persons of this sort when Catholics, provoked by their wiles, shall lay complaint against them; so that through fear at least, they may cease from making schisms and from the wickedness of the heretics, since they refuse to be cleansed and corrected by the thought of the eternal punishment. Let request be also made that the law depriving heretics of the power of being able to receive or bequeath by gift or by will, be straightway renewed by their Piety, so that all right of giving or receiving may be taken away from those who, blinded by the madness of obstinacy, are determined to continue in the error of the Donatists. With regard to those who by considerations of unity and peace are willing to correct themselves, let permission be granted to them to receive their inheritance, the law notwithstanding, even though the bequest by gift or inheritance was made while they were yet living in the error of the heretics; those of course being excepted, who under the stress of legal proceedings have sought to enter the Catholic Church; for it may well be supposed, that persons of this latter sort desired Catholic unity, not so much from fear of the judgment of heaven, as from the greed of earthly gain. For the furtherance of all these things the help of the Powers (Potestatum) of each one of the provinces is needed. With regard to other matters, whatever they shall perceive is for the Church’s interests, this we have resolved that the legation have full authority to do and to carry into effect. Moreover it seemed good to us all, that letters from our assembly should be sent to the most glorious Emperors and most Excellent Worthinesses, whereby they may be assured of the agreement of us all that the legates should be sent by us to their most blessed court. Since it is a very slow business for us all to set our names to these letters, and in order that they may not be burdened with the signature of each one of us, we desire thee, brother Aurelius, that thy charity be good enough to sign them in the name of us all. And to this they all agreed. I, Aurelius, Bishop of the Church of Carthage have consented to this decree and have subscribed my name. And so all the other bishops subscribed. Letters ought likewise to be sent to the judges that, until the lord permit the legates to return to us, they give protection through the soldiers of the cities, and through the holders of the farms of the Catholic Church. It ought also to be added concerning the dishonest Equitius, which he had shewn by laying claim to the jus sacerdotum, that he be rejected from the diocese of Hippo according to the statutes of the Emperors. Letters ought also to be sent to the Bishop of the Church of Rome in commendation of the legates, and to the other Bishops who may be where the Emperor is. To this they assented. Likewise I, Aurelius, Bishop of the Church of Carthage, have consented to this decree, and having read it, have set my name to it. And all the other bishops likewise subscribed. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.xciv.html | 29 | Rome | Regional Synod | |||
| 791 | Council at Carthage | 419 | 94 | Latin Canon XCIV. Summary of Chapters. That a free delegation be sent to the council from all the provinces to Mizoneum. Legates475 and letters were ordered to be sent for the purpose of directing the free legation: that became the unity had been made only at Carthage, letters should also be given to the judges, that they might order in the other provinces and cities the work of union to be proceeded with, and the thanksgivings of the Church of Carthage for the whole of Africa concerning the exclusion of the Donatists should be sent with the letters of the bishops to Court (ad Comitatum). The letters of Pope Innocent were read: that bishops ought not readily to carry causes across seas, and this very thing was confirmed by the judgment of the bishops themselves; that on account of thanksgiving and the exclusion of the Donatists, two clerics of the Church of Carthage should be sent to Court. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.xcv.html | 29 | Rome | Regional Synod | |||
| 792 | Council at Carthage | 419 | 97 | (Greek xcvii.) Summary of Chapters. That a free delegation be sent to the council from all the provinces to Mizoneum. Legates475 and letters were ordered to be sent for the purpose of directing the free legation: that became the unity had been made only at Carthage, letters should also be given to the judges, that they might order in the other provinces and cities the work of union to be proceeded with, and the thanksgivings of the Church of Carthage for the whole of Africa concerning the exclusion of the Donatists should be sent with the letters of the bishops to Court (ad Comitatum). The letters of Pope Innocent were read: that bishops ought not readily to carry causes across seas, and this very thing was confirmed by the judgment of the bishops themselves; that on account of thanksgiving and the exclusion of the Donatists, two clerics of the Church of Carthage should be sent to Court. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.xcv.html | 29 | Rome | Regional Synod | |||
| 793 | Council at Carthage | 419 | 95 | Latin Canon XCV. An universal council to be held only when necessary. It seemed good that there should be no more the yearly necessity of fatiguing the brethren; but as often as common cause, that is of the whole of Africa, demands, that letters shall be given on every side to that see in this matter, that a synod should be gathered in that province, where the desirability of it induces; but let the causes which are not of general interest be judged in their own provinces. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.xcvi.html | 29 | Rome | Regional Synod | |||
| 794 | Council at Carthage | 419 | 98 | Greek xcviii.) An universal council to be held only when necessary. It seemed good that there should be no more the yearly necessity of fatiguing the brethren; but as often as common cause, that is of the whole of Africa, demands, that letters shall be given on every side to that see in this matter, that a synod should be gathered in that province, where the desirability of it induces; but let the causes which are not of general interest be judged in their own provinces. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.xcvi.html | 29 | Rome | Regional Synod | |||
| 795 | Council at Carthage | 419 | 96 | Latin Canon XCVI. That from judges who have been chosen, no appeals may be taken. If an appeal be taken, let him who makes it choose the judges, and with him he also against whom the appeal is taken; and from their decision no appeal may be made. Concerning the delegates of the different provinces. When all the delegates of the different provinces came together, they have been most graciously received, that is those of the Numidians, Byzacenes, Stifensian Moors, as well as Cæsarians and Tripolitans. Concerning the executors of Churches. It has seemed good moreover that the appointment of five executors should be asked for in all matters pertaining to the necessities of the Church, who shall be portioned off in the different provinces. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.xcvii.html | 29 | Rome | Regional Synod | |||
| 796 | Council at Carthage | 419 | 99 | (Greek xcix.) That from judges who have been chosen, no appeals may be taken. If an appeal be taken, let him who makes it choose the judges, and with him he also against whom the appeal is taken; and from their decision no appeal may be made. Concerning the delegates of the different provinces. When all the delegates of the different provinces came together, they have been most graciously received, that is those of the Numidians, Byzacenes, Stifensian Moors, as well as Cæsarians and Tripolitans. Concerning the executors of Churches. It has seemed good moreover that the appointment of five executors should be asked for in all matters pertaining to the necessities of the Church, who shall be portioned off in the different provinces. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.xcvii.html | 29 | Rome | Regional Synod | |||
| 797 | Council at Carthage | 419 | 97 | Latin Canon XCVII. That there be sought from the Emperor the protection of Advocates in causes ecclesiastical. It seemed good that the legates who were about leaving, viz., Vincent and Fortunatian, should in the name of all the provinces ask from the most glorious Emperors to give a faculty for the establishment of scholastic defensors, whose shall be the care of this very kind of business: so that as the priests477 of the province, they who have received the faculty as defensors of the Churches in ecclesiastical affairs, as often as necessity arises, may be able to enter the private apartments of the judges, so as to resist what is urged on the other side, or to make necessary explanations. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.xcviii.html | 29 | Rome | Regional Synod | |||
| 798 | Council at Carthage | 419 | 100 | (Greek c.) That there be sought from the Emperor the protection of Advocates in causes ecclesiastical. It seemed good that the legates who were about leaving, viz., Vincent and Fortunatian, should in the name of all the provinces ask from the most glorious Emperors to give a faculty for the establishment of scholastic defensors, whose shall be the care of this very kind of business: so that as the priests477 of the province, they who have received the faculty as defensors of the Churches in ecclesiastical affairs, as often as necessity arises, may be able to enter the private apartments of the judges, so as to resist what is urged on the other side, or to make necessary explanations. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.xcviii.html | 29 | Rome | Regional Synod | |||
| 799 | Council at Carthage | 419 | 101 | (Greek ci.) That the legation be free. It seemed good that the chosen legates should have at the meeting freedom of action (legationem liberam). The protest of the Mauritanian bishops against Primosus. It is evident that those of Mauritania Cæsariensis gave evidence in their own writings that Primosus had been summoned by the chiefs of the Thiganensian city, that he should present himself to the plenary council according to the imperial constitutions, and, when sought for, as was right, Primosus was not found, at least so the deacons reported. But since the same Mauritanians petitioned that letters be sent from the whole synod to the venerable brother, the aged Innocent, it seemed good that they should be sent, that he might know that Primosus had been sought at the council and not found at all. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.xcviii.html | 29 | Rome | Regional Synod | |||
| 800 | Council at Carthage | 419 | 98 | Latin Canon XCVIII. Of the peoples which never had bishops. It seemed good that such peoples as had never had bishops of their own should in no way receive such unless it had been decreed in a plenary council of each province and by the primates, and with the consent of the bishop of that diocese to which the church belonged. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.xcix.html | 29 | Rome | Regional Synod | |||
| 801 | Council at Carthage | 419 | 102 | (Greek cii.) Of the peoples which never had bishops. It seemed good that such peoples as had never had bishops of their own should in no way receive such unless it had been decreed in a plenary council of each province and by the primates, and with the consent of the bishop of that diocese to which the church belonged. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.xcix.html | 29 | Rome | Regional Synod | |||
| 802 | Council at Carthage | 419 | 99 | Latin Canon XCIX. Of people or dioceses returned from the Donatists. Such communities as have returned from the Donatists and have had bishops, without doubt may continue to have them even without any action of the councils, but such a community as had a bishop and when he dies wish no longer to have a bishop of their own, but to belong to the diocese of some other bishop, this is not to be denied them. Also such bishops as before the promulgation of the imperial law concerning unity as brought back their people to the Catholic Church, they ought to be allowed still to rule them: but from the time of that law of unity, all the Churches, and their dioceses, and if perchance there be any instruments of the Church or things pertaining to its rights should belong to the Catholic bishops of those places to whom the places pertained while under the heretics, whether they be converted to the Catholic Church or remain unconverted heretics. Whoever after this law shall make any such usurpation, shall restore as is meet the usurped possessions. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.c.html | 29 | Rome | Regional Synod | |||
| 803 | Council at Carthage | 419 | 103 | (Greek ciii.) Of people or dioceses returned from the Donatists. Such communities as have returned from the Donatists and have had bishops, without doubt may continue to have them even without any action of the councils, but such a community as had a bishop and when he dies wish no longer to have a bishop of their own, but to belong to the diocese of some other bishop, this is not to be denied them. Also such bishops as before the promulgation of the imperial law concerning unity as brought back their people to the Catholic Church, they ought to be allowed still to rule them: but from the time of that law of unity, all the Churches, and their dioceses, and if perchance there be any instruments of the Church or things pertaining to its rights should belong to the Catholic bishops of those places to whom the places pertained while under the heretics, whether they be converted to the Catholic Church or remain unconverted heretics. Whoever after this law shall make any such usurpation, shall restore as is meet the usurped possessions. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.c.html | 29 | Rome | Regional Synod | |||
| 804 | Council at Carthage | 419 | 100 | Latin Canon C. Of the suggestion of Bishop Maurentius. Bishop Maurentius having an information against him, lying before the council, moves for a hearing; but the informers don’t appear upon three calls made by the deacons on the day appointed. The cause is referred to Senex Xantippus, Augustinus, and five more summoned by the council, the informers were to make up the number twelve. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.ci.html | 29 | Rome | Regional Synod | |||
| 805 | Council at Carthage | 419 | 104 | (Greek civ.) Of the suggestion of Bishop Maurentius. Bishop Maurentius having an information against him, lying before the council, moves for a hearing; but the informers don’t appear upon three calls made by the deacons on the day appointed. The cause is referred to Senex Xantippus, Augustinus, and five more summoned by the council, the informers were to make up the number twelve. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.ci.html | 29 | Rome | Regional Synod | |||
| 806 | Council at Carthage | 419 | 101 | Latin Canon CI. Of making peace between the Churches of Rome and Alexandria. It seemed good that a letter be written to the holy Pope Innocent concerning the dissension between the Churches of Rome and Alexandria, so that each Church might keep peace with the other as the Lord commanded. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.cii.html | 29 | Rome | Regional Synod | |||
| 807 | Council at Carthage | 419 | 104 | (Greek civ. bis) Of making peace between the Churches of Rome and Alexandria. It seemed good that a letter be written to the holy Pope Innocent concerning the dissension between the Churches of Rome and Alexandria, so that each Church might keep peace with the other as the Lord commanded. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.cii.html | 29 | Rome | Regional Synod | |||
| 808 | Council at Carthage | 419 | 102 | Latin Canon CII. Of those who put away their wives or husbands, that so they remain. It seemed good that according to evangelical and apostolical discipline a man who had been put away from his wife, and a woman put away from her husband should not be married to another, but so should remain, or else be reconciled the one to the other; but if they spurn this law, they shall be forced to do penance, covering which case we must petition that an imperial law be promulgated. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.ciii.html | 29 | Rome | Regional Synod | |||
| 809 | Council at Carthage | 419 | 105 | (Greek cv.) Of those who put away their wives or husbands, that so they remain. It seemed good that according to evangelical and apostolical discipline a man who had been put away from his wife, and a woman put away from her husband should not be married to another, but so should remain, or else be reconciled the one to the other; but if they spurn this law, they shall be forced to do penance, covering which case we must petition that an imperial law be promulgated. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.ciii.html | 29 | Rome | Regional Synod | |||
| 810 | Council at Carthage | 419 | 103 | Latin Canon CIII. Of the prayers to be said at the Altar. This also seemed good, that the prayers which had been approved in synod should be used by all, whether prefaces, commendations, or laying on of the hand, and that others contrary to the faith should not be used by any means, but that those only should be said which had been collected by the learned. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.civ.html | 29 | Rome | Regional Synod | |||
| 811 | Council at Carthage | 419 | 106 | (Greek cvi.) Of the prayers to be said at the Altar. This also seemed good, that the prayers which had been approved in synod should be used by all, whether prefaces, commendations, or laying on of the hand, and that others contrary to the faith should not be used by any means, but that those only should be said which had been collected by the learned. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.civ.html | 29 | Rome | Regional Synod | |||
| 812 | Council at Carthage | 419 | 104 | Latin Canon CIV. Of these who ask from the Emperor that secular judges may take cognizance of their causes. It seemed good that whoever should seek from the Emperor, that secular judges should take cognizance of his business, should be deprived of his office; if however, he had asked from the Emperor an episcopal trial, no objection should be made. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.cv.html | 29 | Rome | Regional Synod | |||
| 813 | Council at Carthage | 419 | 107 | (Greek cvii.) Of these who ask from the Emperor that secular judges may take cognizance of their causes. It seemed good that whoever should seek from the Emperor, that secular judges should take cognizance of his business, should be deprived of his office; if however, he had asked from the Emperor an episcopal trial, no objection should be made. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.cv.html | 29 | Rome | Regional Synod | |||
| 814 | Council at Carthage | 419 | 105 | Latin Canon CV. Of those who do not communicate in Africa and would go across seas. Whoever does not communicate in Africa, and goes to communicate across seas, let him be cast out of the clergy. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.cvi.html | 29 | Rome | Regional Synod | |||
| 815 | Council at Carthage | 419 | 108 | (Greek cviii.) Of those who do not communicate in Africa and would go across seas. Whoever does not communicate in Africa, and goes to communicate across seas, let him be cast out of the clergy. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.cvi.html | 29 | Rome | Regional Synod | |||
| 816 | Council at Carthage | 419 | 106 | Latin Canon CVI. That those who are going to carry their case to court should be careful to inform either the bishop of Carthage or the bishop of Rome. It seemed good that whoever wished to go to court, should give notice in the form which is sent to the Church of the city of Rome, that from thence also he should receive a formed letter to court. But if receiving only a formed letter to Rome, and saying nothing about the necessity which he had of going to court, he willed immediately to go thither, let him be cut off from communion. But if while at Rome the necessity of going to court suddenly arose, let him state his necessity to the bishop of Rome and let him carry with him a rescript of the same Roman bishop. But let the formed letters which are issued by primates and by certain bishops to their own clergy have the date of Easter; but if it be yet uncertain what is the date of Easter of that year, let the preceding Easter’s date be set down, as it is customary to date public acts after the consulship. It further seemed good that those who were sent as delegates from this glorious council should ask of the most glorious princes whatever they saw would be useful against the Donatists and Pagans, and their superstitions. It also seemed good to all the bishops that all conciliar letters be signed by your holiness alone. And they subscribed: I, Aurelius, Bishop of Carthage, have consented to this decree, and having read it, now subscribe my name. Likewise also the rest of the bishops subscribed. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.cvii.html | 29 | Rome | Regional Synod | |||
| 817 | Council at Carthage | 419 | 109 | (Greek cix.) That those who are going to carry their case to court should be careful to inform the bishop of Carthage and the bishop of Rome. It seemed good that whoever wished to go to court, should give notice in the form which is sent to the Church of the city of Rome, that from thence also he should receive a formed letter to court. But if receiving only a formed letter to Rome, and saying nothing about the necessity which he had of going to court, he willed immediately to go thither, let him be cut off from communion. But if while at Rome the necessity of going to court suddenly arose, let him state his necessity to the bishop of Rome and let him carry with him a rescript of the same Roman bishop. But let the formed letters which are issued by primates and by certain bishops to their own clergy have the date of Easter; but if it be yet uncertain what is the date of Easter of that year, let the preceding Easter’s date be set down, as it is customary to date public acts after the consulship. It further seemed good that those who were sent as delegates from this glorious council should ask of the most glorious princes whatever they saw would be useful against the Donatists and Pagans, and their superstitions. It also seemed good to all the bishops that all conciliar letters be signed by your holiness alone. And they subscribed: I, Aurelius, Bishop of Carthage, have consented to this decree, and having read it, now subscribe my name. Likewise also the rest of the bishops subscribed. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.cvii.html | 29 | Rome | Regional Synod | |||
| 818 | Council at Carthage | 419 | 110 | (Greek cx.) Synod against the pagans and heretics. In the consulship of those most illustrious men Bassus and Philip, the xvith Calends of July, at Carthage, in the secretarium of the restored basilica. *In this council the bishop Fortunatian received a second appointment as legate against the pagans and heretics. Item, a council against the pagans and heretics. In the consulship of those most illustrious men Bassus and Philip, the iii. Ides of October at Carthage, in the Secretarium of the restored basilica*. In this council the bishops Restitutus and Florentius received a legation against the pagans and heretics, at the time Severus and Macarius were slain, and on their account the bishops Euodius, Theasius and Victor were put to death. A Council concerning a bishop taking cognizance. In the consulate of the most glorious Emperors Honorius for the VIIth time and Theodosius for the IIId, Augusti, xvii. Calends of July, a synod was held at Carthage in the basilica of the second region. In this council it seemed good that no one bishop should claim the right to take cognizance of a cause. The acts of this council I have not here written down, because it was only provincial and not general. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.cvii.html | 29 | Rome | Regional Synod | |||
| 819 | Council at Carthage | 419 | 107 | Latin Canon CVII. A Council concerning a bishop taking cognizance. In the consulate of the most glorious Emperors Honorius for the VIIth time and Theodosius for the IIId, Augusti, xvii. Calends of July, a synod was held at Carthage in the basilica of the second region. In this council it seemed good that no one bishop should claim the right to take cognizance of a cause. The acts of this council I have not here written down, because it was only provincial and not general. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.cviii.html | 29 | Rome | Regional Synod | |||
| 820 | Council at Carthage | 419 | 111 | (Greek cxi.) Synod against the Donatists. After the consulate of the most illustrious Emperors Honorius for the VIIIth time and Theodosius for the IVth time, Augusti, xviii. Calends of July, at Carthage in the basilica of the second region. In this council the bishops, Florentius, Possidius, Præsidius and Benenatus received legation against the Donatists, at that time at which a law was given that anyone might practice the Christian worship at his own will. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.cviii.html | 29 | Rome | Regional Synod | |||
| 821 | Council at Carthage | 419 | 108 | Heresy | Latin Canon CVIII. Synod against the heresy of Pelagius and Celestius. In the consulate of the most glorious Emperors, Honorius for the XIIth time and Theodosius for the VIIIth, Augusti most exalted, on the Calends of May, at Carthage in the secretarium of the Basilica of Faustus. When Aurelius the bishop presided over the whole council, the deacons standing by, it pleased all the bishops, whose names and subscriptions are indicated,480 met together in the holy synod of the Church of Carthage to define... | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.cix.html | 29 | Rome | Regional Synod | ||
| 822 | Council at Carthage | 419 | 112 | Heresy | (Greek cxii.) Synod against the heresy of Pelagius and Celestius. In the consulate of the most glorious Emperors, Honorius for the XIIth time and Theodosius for the VIIIth, Augusti most exalted, on the Calends of May, at Carthage in the secretarium of the Basilica of Faustus. When Aurelius the bishop presided over the whole council, the deacons standing by, it pleased all the bishops, whose names and subscriptions are indicated, met together in the holy synod of the Church of Carthage to define Canon CIX. That Adam was not created by God subject to death. That whosoever says that Adam, the first man, was created mortal, so that whether he had sinned or not, he would have died in body—that is, he would have gone forth of the body, not because his sin merited this, but by natural necessity, let him be anathema. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.cix.html | 29 | Rome | Regional Synod | ||
| 823 | Council at Carthage | 419 | 109 | Latin Canon CIX. That Adam was not created by God subject to death. That whosoever says that Adam, the first man, was created mortal, so that whether he had sinned or not, he would have died in body—that is, he would have gone forth of the body, not because his sin merited this, but by natural necessity, let him be anathema. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.cx.html | 29 | Rome | Regional Synod | |||
| 824 | Council at Carthage | 419 | 110 | Latin Canon CX. That infants are baptized for the remission of sins. Likewise it seemed good that whosoever denies that infants newly from their mother’s wombs should be baptized, or says that baptism is for remission of sins, but that they derive from Adam no original sin, which needs to be removed by the laver of regeneration, from whence the conclusion follows, that in them the form of baptism for the remission of sins, is to be understood as false and not true, let him be anathema. For no otherwise can be understood what the Apostle says, “By one man sin is come into the world, and death through sin, and so death passed upon all men in that all have sinned,” than the Catholic Church everywhere diffused has always understood it. For on account of this rule of faith (regulam fidei) even infants, who could have committed as yet no sin themselves, therefore are truly baptized for the remission of sins, in order that what in them is the result of generation may be cleansed by regeneration. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.cxi.html | 29 | Rome | Regional Synod | |||
| 825 | Council at Carthage | 419 | 112 | (Greek cxii. bis) That infants are baptized for the remission of sins. Likewise it seemed good that whosoever denies that infants newly from their mother’s wombs should be baptized, or says that baptism is for remission of sins, but that they derive from Adam no original sin, which needs to be removed by the laver of regeneration, from whence the conclusion follows, that in them the form of baptism for the remission of sins, is to be understood as false and not true, let him be anathema. For no otherwise can be understood what the Apostle says, “By one man sin is come into the world, and death through sin, and so death passed upon all men in that all have sinned,” than the Catholic Church everywhere diffused has always understood it. For on account of this rule of faith (regulam fidei) even infants, who could have committed as yet no sin themselves, therefore are truly baptized for the remission of sins, in order that what in them is the result of generation may be cleansed by regeneration. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.cxi.html | 29 | Rome | Regional Synod | |||
| 826 | Council at Carthage | 419 | 111 | Latin Canon CXI. That the grace of God not only gives remission of sins, but also affords aid that we sin no more. Likewise it seemed good, that whoever should say that the grace of God, by which a man is justified through Jesus Christ our Lord, avails only for the remission of past sins, and not for assistance against committing sins in the future, let him be anathema. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.cxii.html | 29 | Rome | Regional Synod | |||
| 827 | Council at Carthage | 419 | 113 | (Greek cxiij.) That the grace of God not only gives remission of sins, but also affords aid that we sin no more. Likewise it seemed good, that whoever should say that the grace of God, by which a man is justified through Jesus Christ our Lord, avails only for the remission of past sins, and not for assistance against committing sins in the future, let him be anathema. (Greek cxiij. continued.) That the grace of Christ gives not only the knowledge of our duty, but also inspires us with a desire that we may be able to accomplish what we know. Also, whoever shall say that the same grace of God through Jesus Christ our Lord helps us only in not sinning by revealing to us and opening to our understanding the commandments, so that we may know what to seek, what we ought to avoid, and also that we should love to do so, but that through it we are not helped so that we are able to do what we know we should do, let him be anathema. For when the Apostle says: “Wisdom puffeth up, but charity edifieth” it were truly infamous were we to believe that we have the grace of Christ for that which puffeth us up, but have it not for that which edifieth, since in each case it is the gift of God, both to know what we ought to do, and to love to do it; so that wisdom cannot puff us up while charity is edifying us. For as of God it is written, “Who teacheth man knowledge,” so also it is written, “Love is of God.” | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.cxii.html | 29 | Rome | Regional Synod | |||
| 828 | Council at Carthage | 419 | 112 | Latin Canon CXII. That the grace of Christ gives not only the knowledge of our duty, but also inspires us with a desire that we may be able to accomplish what we know. Also, whoever shall say that the same grace of God through Jesus Christ our Lord helps us only in not sinning by revealing to us and opening to our understanding the commandments, so that we may know what to seek, what we ought to avoid, and also that we should love to do so, but that through it we are not helped so that we are able to do what we know we should do, let him be anathema. For when the Apostle says: “Wisdom puffeth up, but charity edifieth” it were truly infamous were we to believe that we have the grace of Christ for that which puffeth us up, but have it not for that which edifieth, since in each case it is the gift of God, both to know what we ought to do, and to love to do it; so that wisdom cannot puff us up while charity is edifying us. For as of God it is written, “Who teacheth man knowledge,” so also it is written, “Love is of God.” | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.cxiii.html | 29 | Rome | Regional Synod | |||
| 829 | Council at Carthage | 419 | 113 | Latin Canon CXIII. That without the grace of God we can do no good thing. It seemed good that whosoever should say that the grace of justification was given to us only that we might be able more readily by grace to perform what we were ordered to do through our free will; as if though grace was not given, although not easily, yet nevertheless we could even without grace fulfil the divine commandments, let him be anathema. For the Lord spake concerning the fruits of the commandments, when he said: “Without me ye can do nothing,” and not “Without me ye could do it but with difficulty.” | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.cxiv.html | 29 | Rome | Regional Synod | |||
| 830 | Council at Carthage | 419 | 114 | (Greek cxiiii.) That without the grace of God we can do no good thing. It seemed good that whosoever should say that the grace of justification was given to us only that we might be able more readily by grace to perform what we were ordered to do through our free will; as if though grace was not given, although not easily, yet nevertheless we could even without grace fulfil the divine commandments, let him be anathema. For the Lord spake concerning the fruits of the commandments, when he said: “Without me ye can do nothing,” and not “Without me ye could do it but with difficulty.” | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.cxiv.html | 29 | Rome | Regional Synod | |||
| 831 | Council at Carthage | 419 | 114 | Latin Canon CXIV. That not only humble but also true is that voice of the Saints: “If we say that we have no sin we deceive ourselves.” It also seemed good that as St. John the Apostle says, “If we shall say that we have no sin we deceive ourselves and the truth is not in us,” whosoever thinks that this should be so understood as to mean that out of humility, we ought to say that we have sin, and not because it is really so, let him be anathema. For the Apostle goes on to add, “But if we confess our sins, he is faithful and just to forgive us our sins and to cleanse us from all iniquity,” where it is sufficiently clear that this is said not only of humility but also truly. For the Apostle might have said, “If we shall say we have no sins we shall extoll ourselves, and humility shall have no place in us;” but when he says, “we deceive ourselves and the truth is not in us” he sufficiently intimates that he who affirmed that he had no sin would speak not that which is true but that which is false. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.cxv.html | 29 | Rome | Regional Synod | |||
| 832 | Council at Carthage | 419 | 115 | (Greek cxv.) That not only humble but also true is that voice of the Saints: “If we say that we have no sin we deceive ourselves.” It also seemed good that as St. John the Apostle says, “If we shall say that we have no sin we deceive ourselves and the truth is not in us,” whosoever thinks that this should be so understood as to mean that out of humility, we ought to say that we have sin, and not because it is really so, let him be anathema. For the Apostle goes on to add, “But if we confess our sins, he is faithful and just to forgive us our sins and to cleanse us from all iniquity,” where it is sufficiently clear that this is said not only of humility but also truly. For the Apostle might have said, “If we shall say we have no sins we shall extoll ourselves, and humility shall have no place in us;” but when he says, “we deceive ourselves and the truth is not in us” he sufficiently intimates that he who affirmed that he had no sin would speak not that which is true but that which is false. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.cxv.html | 29 | Rome | Regional Synod | |||
| 833 | Council at Carthage | 419 | 115 | Latin Canon CXV. That in the Lord’s Prayer the Saints say for themselves: “Forgive us our trespasses.” It has seemed good that whoever should say that when in the Lord’s prayer, the saints say, “forgive us our trespasses,” they say this not for themselves, because they have no need of this petition, but for the rest who are sinners of the people; and that therefore no one of the saints can say, “Forgive me my trespasses,” but “Forgive us our trespasses;” so that the just is understood to seek this for others rather than for himself; let him be anathema. For holy and just was the Apostle James, when he said, “For in many things we offend all.” For why was it added “all,” unless that this sentence might agree also with the psalm, where we read, “Enter not into judgment with thy servant, O Lord, for in thy sight shall no man living be justified;” and in the prayer of the most wise Solomon: “There is no man that sinneth not;” and in the book of the holy Job: “He sealeth in the hand of every man, that every man may know his own infirmity;” wherefore even the holy and just Daniel when in prayer said several times: “We have sinned, we have done iniquity,” and other things which there truly and humbly he confessed; nor let it be thought (as some have thought) that this was said not of his own but rather of the people’s sins, for he said further on: “When I shall pray and confess my sins and the sins of my people to the Lord my God;” he did not wish to say our sins, but he said the sins of his people and his own sins, since he as a prophet foresaw that those who were to come would thus misunderstand his words. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.cxvi.html | 29 | Rome | Regional Synod | |||
| 834 | Council at Carthage | 419 | 116 | (Greek cxvi.) That in the Lord’s Prayer the Saints say for themselves: “Forgive us our trespasses.” It has seemed good that whoever should say that when in the Lord’s prayer, the saints say, “forgive us our trespasses,” they say this not for themselves, because they have no need of this petition, but for the rest who are sinners of the people; and that therefore no one of the saints can say, “Forgive me my trespasses,” but “Forgive us our trespasses;” so that the just is understood to seek this for others rather than for himself; let him be anathema. For holy and just was the Apostle James, when he said, “For in many things we offend all.” For why was it added “all,” unless that this sentence might agree also with the psalm, where we read, “Enter not into judgment with thy servant, O Lord, for in thy sight shall no man living be justified;” and in the prayer of the most wise Solomon: “There is no man that sinneth not;” and in the book of the holy Job: “He sealeth in the hand of every man, that every man may know his own infirmity;” wherefore even the holy and just Daniel when in prayer said several times: “We have sinned, we have done iniquity,” and other things which there truly and humbly he confessed; nor let it be thought (as some have thought) that this was said not of his own but rather of the people’s sins, for he said further on: “When I shall pray and confess my sins and the sins of my people to the Lord my God;” he did not wish to say our sins, but he said the sins of his people and his own sins, since he as a prophet foresaw that those who were to come would thus misunderstand his words. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.cxvi.html | 29 | Rome | Regional Synod | |||
| 835 | Council at Carthage | 419 | 116 | Latin Canon CXVI. That the Saints say with accuracy, “Forgive us our trespasses.” Likewise also it seemed good, that whoever wished that these words of the Lord’s prayer, when we say, “Forgive us our trespasses” are said by the saints out of humility and not in truth let them be anathema. For who would make a lying prayer, not to men but to God? Who would say with his lips that he wished his sins forgiven him, but in his heart that he had no sins to be forgiven. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.cxvii.html | 29 | Rome | Regional Synod | |||
| 836 | Council at Carthage | 419 | 117 | (Greek cxvii.) That the Saints say with accuracy, “Forgive us our trespasses.” Likewise also it seemed good, that whoever wished that these words of the Lord’s prayer, when we say, “Forgive us our trespasses” are said by the saints out of humility and not in truth let them be anathema. For who would make a lying prayer, not to men but to God? Who would say with his lips that he wished his sins forgiven him, but in his heart that he had no sins to be forgiven. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.cxvii.html | 29 | Rome | Regional Synod | |||
| 837 | Council at Carthage | 419 | 117 | Latin Canon CXVII. Of peoples converted from the Donatists. Item, it seemed good, since it was so decreed some years ago by a plenary council, that whatever churches were erected in a diocese before the laws were made concerning Donatists when they became Catholic, should pertain to the sees of those bishops through whom their return to Catholic unity was brought about; but after the laws whatever churches communicated were to belong there where they belonged when they were Donatists. But because many controversies afterward arose and are still springing up between bishops concerning dioceses, which were not then at all in prospect, now it has seemed good to this council, that wherever there was a Catholic and a Donatist party, pertaining to different sees, at whatever time unity has been or shall be made, whether before or after the laws, the churches shall belong to that see to which the Catholic church which was already there belonged. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.cxviii.html | 29 | Rome | Regional Synod | |||
| 838 | Council at Carthage | 419 | 118 | (Greek cxviii.) Of peoples converted from the Donatists. Item, it seemed good, since it was so decreed some years ago by a plenary council, that whatever churches were erected in a diocese before the laws were made concerning Donatists when they became Catholic, should pertain to the sees of those bishops through whom their return to Catholic unity was brought about; but after the laws whatever churches communicated were to belong there where they belonged when they were Donatists. But because many controversies afterward arose and are still springing up between bishops concerning dioceses, which were not then at all in prospect, now it has seemed good to this council, that wherever there was a Catholic and a Donatist party, pertaining to different sees, at whatever time unity has been or shall be made, whether before or after the laws, the churches shall belong to that see to which the Catholic church which was already there belonged. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.cxviii.html | 29 | Rome | Regional Synod | |||
| 839 | Council at Carthage | 419 | 118 | Latin Canon CXVIII. How bishops as well Catholic as those who have been converted from the Donatists are to divide between themselves the dioceses. So, too, it has seemed good that if a bishop has been converted from the Donatists to Catholic unity, that equally there should be divided what shall have been so found where there were two parties; that is, that some places should pertain to one and some to the other; and let the division be made by him who has been the longest time in the episcopate, and let the younger choose. But should there be only one place let it belong to him who is found to be the nearer. But should the distance be equal to each of the two cathedrals let it belong to the one the people may choose. But should the old Catholics wish their own bishop, and if the same be the case with the converted Donatists, let the will of the greater number prevail, but should the parties be equal, let it belong to him who has been longest bishop. But if so many places be found in which there were both parties, that an equal division is impossible, as for example, if they are unequal in number, after those places have been distributed which have an equal number, the place that remains over shall be disposed of as is provided above in the case where there is but one place to be treated. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.cxix.html | 29 | Rome | Regional Synod | |||
| 840 | Council at Carthage | 419 | 119 | (Greek cxix.) How bishops as well Catholic as those who have been converted from the Donatists are to divide between themselves the dioceses. So, too, it has seemed good that if a bishop has been converted from the Donatists to Catholic unity, that equally there should be divided what shall have been so found where there were two parties; that is, that some places should pertain to one and some to the other; and let the division be made by him who has been the longest time in the episcopate, and let the younger choose. But should there be only one place let it belong to him who is found to be the nearer. But should the distance be equal to each of the two cathedrals let it belong to the one the people may choose. But should the old Catholics wish their own bishop, and if the same be the case with the converted Donatists, let the will of the greater number prevail, but should the parties be equal, let it belong to him who has been longest bishop. But if so many places be found in which there were both parties, that an equal division is impossible, as for example, if they are unequal in number, after those places have been distributed which have an equal number, the place that remains over shall be disposed of as is provided above in the case where there is but one place to be treated. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.cxix.html | 29 | Rome | Regional Synod | |||
| 841 | Council at Carthage | 419 | 119 | Heresy | Latin Canon CXIX. That if a bishop shall possess a diocese which he has snatched from heresy for three years, no one may take it from him. Item, it seemed good that if anyone after the laws should convert any place to Catholic unity and retain it for three years without opposition, it should not be taken away from him afterwards. If however there was during those three years a bishop who could claim it and was silent, he shall lose the opportunity. But if there was no bishop, no prejudice shall happen to the see,482 but it shall be lawful when the place that had none shall receive a bishop, to make the claim within three years of that day. Item, if a Donatist bishop shall be converted to the Catholic party, the time that has elapsed shall not count against him, but from the day of his conversion for three years he shall have the right of making a claim on the places which belonged to his See. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.cxx.html | 29 | Rome | Regional Synod | ||
| 842 | Council at Carthage | 419 | 120 | Heresy | (Greek cxx.) That if a bishop shall possess a diocese which he has snatched from heresy for three years, no one may take it from him. Item, it seemed good that if anyone after the laws should convert any place to Catholic unity and retain it for three years without opposition, it should not be taken away from him afterwards. If however there was during those three years a bishop who could claim it and was silent, he shall lose the opportunity. But if there was no bishop, no prejudice shall happen to the see,482 but it shall be lawful when the place that had none shall receive a bishop, to make the claim within three years of that day. Item, if a Donatist bishop shall be converted to the Catholic party, the time that has elapsed shall not count against him, but from the day of his conversion for three years he shall have the right of making a claim on the places which belonged to his See. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.cxx.html | 29 | Rome | Regional Synod | ||
| 843 | Council at Carthage | 419 | 120 | Latin Canon CXX. Of those who intrude upon peoples which they think belong to them, without the consent of those by whom they are held. Item, it seemed good that whatever bishops seek the peoples whom they consider to pertain to their see, not by bringing their causes before the episcopal judges, but rush in while another is holding the place, all such, (whether said people are willing to receive them or no) shall lose their case. And whoever have done this, if the contention between the two bishops is not yet finished but still going on, let him depart who intruded without the decree of the ecclesiastical judges; nor let anyone flatter himself that he will retain [what he has seized] if he shall obtain letters from the primate, but whether he has such letters or has them not, it is suitable that he who holds and receives his letters should make it appear then that he has held the church pertaining to him peaceably. But if he has referred any question, let the cause be decided by the episcopal judges, whether those whom the primates have appointed for them, or the neighbouring bishops whom they have chosen by common consent. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.cxxi.html | 29 | Rome | Regional Synod | |||
| 844 | Council at Carthage | 419 | 121 | (Greek cxxi.) Of those who intrude upon peoples which they think belong to them, without the consent of those by whom they are held. Item, it seemed good that whatever bishops seek the peoples whom they consider to pertain to their see, not by bringing their causes before the episcopal judges, but rush in while another is holding the place, all such, (whether said people are willing to receive them or no) shall lose their case. And whoever have done this, if the contention between the two bishops is not yet finished but still going on, let him depart who intruded without the decree of the ecclesiastical judges; nor let anyone flatter himself that he will retain [what he has seized] if he shall obtain letters from the primate, but whether he has such letters or has them not, it is suitable that he who holds and receives his letters should make it appear then that he has held the church pertaining to him peaceably. But if he has referred any question, let the cause be decided by the episcopal judges, whether those whom the primates have appointed for them, or the neighbouring bishops whom they have chosen by common consent. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.cxxi.html | 29 | Rome | Regional Synod | |||
| 845 | Council at Carthage | 419 | 121 | Latin Canon CXXI. Of those who neglect the peoples belonging to them. Item, it seemed good that whoever neglect to bring the places belonging to their see into Catholic unity should be admonished by the neighbouring diligent bishops, that they delay no longer to do this; but if within six months from the day of the convention they do nothing, let them pertain to him who can win them: but with this proviso however, that if he to whom it seemed they naturally belonged can prove that this neglect was intentional and more efficacious in winning them than the greater apparent diligence of others; when the episcopal judges shall be convinced that this is the case, they shall restore the places to his see. If the bishops between whom the cause lies are of different provinces, let the Primate in whose province the place is situated about which there is the dispute, appoint judges; but if by mutual consent they have chosen as judges the neighbouring bishops, let one or three be chosen: so that if they choose three they may follow the sentence of all or of two. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.cxxii.html | 29 | Rome | Regional Synod | |||
| 846 | Council at Carthage | 419 | 122 | (Greek cxxii.) Of those who neglect the peoples belonging to them. Item, it seemed good that whoever neglect to bring the places belonging to their see into Catholic unity should be admonished by the neighbouring diligent bishops, that they delay no longer to do this; but if within six months from the day of the convention they do nothing, let them pertain to him who can win them: but with this proviso however, that if he to whom it seemed they naturally belonged can prove that this neglect was intentional and more efficacious in winning them than the greater apparent diligence of others; when the episcopal judges shall be convinced that this is the case, they shall restore the places to his see. If the bishops between whom the cause lies are of different provinces, let the Primate in whose province the place is situated about which there is the dispute, appoint judges; but if by mutual consent they have chosen as judges the neighbouring bishops, let one or three be chosen: so that if they choose three they may follow the sentence of all or of two. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.cxxii.html | 29 | Rome | Regional Synod | |||
| 847 | Council at Carthage | 419 | 122 | Latin Canon CXXII. The sentence of the elected judges ought not to be spurned. From the judges chosen by common consent of the parties, no appeal can be taken; and whoever shall be found to have carried such an appeal and contumaciously to be unwilling to submit to the judges, when this has been proved to the primate, let him give letters, that no one of the bishops should communicate with him until he yield. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.cxxiii.html | 29 | Rome | Regional Synod | |||
| 848 | Council at Carthage | 419 | 123 | (Greek cxxiii.) The sentence of the elected judges ought not to be spurned. From the judges chosen by common consent of the parties, no appeal can be taken; and whoever shall be found to have carried such an appeal and contumaciously to be unwilling to submit to the judges, when this has been proved to the primate, let him give letters, that no one of the bishops should communicate with him until he yield. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.cxxiii.html | 29 | Rome | Regional Synod | |||
| 849 | Council at Carthage | 419 | 123 | Canon CXXIII. That if a bishop neglects his diocese he is to be deprived of communion. If in the mother cathedrals a bishop should have been negligent against the heretics, let a meeting be held of the neighbouring diligent bishops, and let his negligence be pointed out to him, so that he can have no excuse. But if within six months after this meeting, if an execution was in his own province, and he had taken no care to convert them to Catholic unity, no one shall communicate with him till he does his duty. But if no executor shall have come to the places, then the fault shall not be laid to the bishop. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.cxxiv.html | 29 | Rome | Regional Synod | |||
| 850 | Council at Carthage | 419 | 124 | (Greek cxxiv.) That if a bishop neglects his diocese he is to be deprived of communion. If in the mother cathedrals a bishop should have been negligent against the heretics, let a meeting be held of the neighbouring diligent bishops, and let his negligence be pointed out to him, so that he can have no excuse. But if within six months after this meeting, if an execution was in his own province, and he had taken no care to convert them to Catholic unity, no one shall communicate with him till he does his duty. But if no executor shall have come to the places, then the fault shall not be laid to the bishop. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.cxxiv.html | 29 | Rome | Regional Synod | |||
| 851 | Council at Carthage | 419 | 124 | Latin Canon CXXIV. Of bishops who shall lie with regard to Donatists’ communions. If it shall be proven that any bishop has lied concerning the communion of those [who had been Donatists], and had said that they had communicated when he knew it was an established fact that they had not done so, let him lose his bishoprick. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.cxxv.html | 29 | Rome | Regional Synod | |||
| 852 | Council at Carthage | 419 | 125 | (Greek cxxv.) Of bishops who shall lie with regard to Donatists’ communions. If it shall be proven that any bishop has lied concerning the communion of those [who had been Donatists], and had said that they had communicated when he knew it was an established fact that they had not done so, let him lose his bishoprick. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.cxxv.html | 29 | Rome | Regional Synod | |||
| 853 | Council at Carthage | 419 | 125 | Latin Canon CXXV. That presbyters and clerics are not to appeal except to African Synods. Item, it seemed good that presbyters, deacons, or other of the lower clergy who are to be tried, if they question the decision of their bishops, the neighbouring bishops having been invited by them with the consent of their bishops, shall hear them and determine whatever separates them. But should they think an appeal should be carried from them, let them not carry the appeal except to African councils or to the primates of their provinces. But whoso shall think of carrying an appeal across seas he shall be admitted to communion by no one in Africa. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.cxxvi.html | 29 | Rome | Regional Synod | |||
| 854 | Council at Carthage | 419 | 126 | (Greek cxxvi.) That presbyters and clerics are not to appeal except to African Synods. Item, it seemed good that presbyters, deacons, or other of the lower clergy who are to be tried, if they question the decision of their bishops, the neighbouring bishops having been invited by them with the consent of their bishops, shall hear them and determine whatever separates them. But should they think an appeal should be carried from them, let them not carry the appeal except to African councils or to the primates of their provinces. But whoso shall think of carrying an appeal across seas he shall be admitted to communion by no one in Africa. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.cxxvi.html | 29 | Rome | Regional Synod | |||
| 855 | Council at Carthage | 419 | 126 | Latin Canon CXXVI. That Virgins, even when minors, should be given the veil. Item, it seemed good that whatever bishop, by the necessity of the dangers of virginal purity, when either a powerful suitor or some ravisher is feared, or if she shall be pricked with some scruple of death that she might die unveiled, at the demand either of her parents or of those to whose care she has been entrusted, shall give the veil to a virgin, or shall have given it while she was under twenty-five years of age, the council which has appointed that number of years shall not oppose him. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.cxxvii.html | 29 | Rome | Regional Synod | |||
| 856 | Council at Carthage | 419 | 127 | (Greek cxxvii.) That Virgins, even when minors, should be given the veil. Item, it seemed good that whatever bishop, by the necessity of the dangers of virginal purity, when either a powerful suitor or some ravisher is feared, or if she shall be pricked with some scruple of death that she might die unveiled, at the demand either of her parents or of those to whose care she has been entrusted, shall give the veil to a virgin, or shall have given it while she was under twenty-five years of age, the council which has appointed that number of years shall not oppose him. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.cxxvii.html | 29 | Rome | Regional Synod | |||
| 857 | Council at Carthage | 419 | 127 | Latin Canon CXXVII. That bishops be not detained too long in council, let them choose three judges from themselves of the singular provinces. Item, it seemed good, lest all the bishops who are assembled at a council be kept too long, that the whole synod should choose three judges of the several provinces; and they elected for the province of Carthage Vincent, Fortunatian, and Clarus; for the province of Numidia Alypius, Augustine, and Restitutus; for the province of Byzacena, with the holy Senex Donatian the Primate, Cresconius, Jocundus, and Æmilian; for Mauritania Sitephensis Severian, Asiaticus, and Donatus; for the Tripolitan province Plautius, who alone was sent as legate according to custom; all these were to take cognizance of all things with the holy senex Aurelius, from whom the whole council sought that he should subscribe all things done by the council whether acts or letters. And they subscribed: I, Aurelius, bishop of the church of Carthage consent to this decree and having read it sign my name. Likewise also signed they all. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.cxxviii.html | 29 | Rome | Regional Synod | |||
| 858 | Council at Carthage | 419 | 128 | (Greek cxxviii.) That bishops be not detained too long in council, let them choose three judges from themselves of the singular provinces. Item, it seemed good, lest all the bishops who are assembled at a council be kept too long, that the whole synod should choose three judges of the several provinces; and they elected for the province of Carthage Vincent, Fortunatian, and Clarus; for the province of Numidia Alypius, Augustine, and Restitutus; for the province of Byzacena, with the holy Senex Donatian the Primate, Cresconius, Jocundus, and Æmilian; for Mauritania Sitephensis Severian, Asiaticus, and Donatus; for the Tripolitan province Plautius, who alone was sent as legate according to custom; all these were to take cognizance of all things with the holy senex Aurelius, from whom the whole council sought that he should subscribe all things done by the council whether acts or letters. And they subscribed: I, Aurelius, bishop of the church of Carthage consent to this decree and having read it sign my name. Likewise also signed they all. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.cxxviii.html | 29 | Rome | Regional Synod | |||
| 859 | Council at Carthage | 419 | 128 | Latin Canon CXXVIII. That those out of communion should not be allowed to bring accusation. It seemed good to all, as it had been decreed by the former councils, concerning what persons were to be admitted to bring accusations against clerics; and since it had not been expressed what persons should not be admitted, therefore we define, that he cannot properly be admitted to bring an accusation, who had been already excommunicated, and was still lying under that censure, whether he that wished to be the accuser were cleric or layman. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.cxxix.html | 29 | Rome | Regional Synod | |||
| 860 | Council at Carthage | 419 | 129 | (Greek cxxix.) That those out of communion should not be allowed to bring accusation. It seemed good to all, as it had been decreed by the former councils, concerning what persons were to be admitted to bring accusations against clerics; and since it had not been expressed what persons should not be admitted, therefore we define, that he cannot properly be admitted to bring an accusation, who had been already excommunicated, and was still lying under that censure, whether he that wished to be the accuser were cleric or layman. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.cxxix.html | 29 | Rome | Regional Synod | |||
| 861 | Council at Carthage | 419 | 129 | Latin Canon CXXIX. That slaves and freedmen and all infamous persons ought not to bring accusation. To all it seemed good that no slaves or freedmen, properly so called, be admitted to accusation nor any of those who by the public laws are debarred from bringing accusation in criminal proceedings. This also is the case with all those who have the stain of infamy, that is actors, and persons subject to turpitudes, also heretics, or heathen, or Jews; but even all those to whom the right of bringing accusation is denied, are not forbidden to bring accusation in their own suits. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.cxxx.html | 29 | Rome | Regional Synod | |||
| 862 | Council at Carthage | 419 | 130 | (Greek cxxx.) That slaves and freedmen and all infamous persons ought not to bring accusation. To all it seemed good that no slaves or freedmen, properly so called, be admitted to accusation nor any of those who by the public laws are debarred from bringing accusation in criminal proceedings. This also is the case with all those who have the stain of infamy, that is actors, and persons subject to turpitudes, also heretics, or heathen, or Jews; but even all those to whom the right of bringing accusation is denied, are not forbidden to bring accusation in their own suits. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.cxxx.html | 29 | Rome | Regional Synod | |||
| 863 | Council at Carthage | 419 | 130 | Latin Canon CXXX. That he who has failed to prove one charge shall not be allowed to give evidence to another. So, too, it seemed good that as often as many crimes were laid to clerics by their accusers, and one of the first examined could not be proved, they should not be allowed to go on giving evidence on the other counts. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.cxxxi.html | 29 | Rome | Regional Synod | |||
| 864 | Council at Carthage | 419 | 131 | (Greek cxxxi.) That he who has failed to prove one charge shall not be allowed to give evidence to another. So, too, it seemed good that as often as many crimes were laid to clerics by their accusers, and one of the first examined could not be proved, they should not be allowed to go on giving evidence on the other counts. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.cxxxi.html | 29 | Rome | Regional Synod | |||
| 865 | Council at Carthage | 419 | 131 | Latin Canon CXXXI. Who should be allowed to give evidence. They who are forbidden to be admitted as accusers are not to be allowed to appear as witnesses, nor any that the accuser may bring from his own household. And none shall be admitted to give witness under fourteen years of age. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.cxxxii.html | 29 | Rome | Regional Synod | |||
| 866 | Council at Carthage | 419 | 132 | (Greek CXXXII.) Who should be allowed to give evidence. They who are forbidden to be admitted as accusers are not to be allowed to appear as witnesses, nor any that the accuser may bring from his own household. And none shall be admitted to give witness under fourteen years of age. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.cxxxii.html | 29 | Rome | Regional Synod | |||
| 867 | Council at Carthage | 419 | 132 | Latin Canon CXXXII. Concerning a bishop who removes a man from communion who says he has confessed to the bishop alone his crime. It also seemed good that if on any occasion a bishop said that someone had confessed to him alone a personal crime, and that the man now denies it; let not the bishop think that any slight is laid upon him if he is not believed on his own word alone, although he says he is not willing to communicate with the man so denying through a scruple of his own conscience. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.cxxxiii.html | 29 | Rome | Regional Synod | |||
| 868 | Council at Carthage | 419 | 133 | Greek cxxxiii.) Concerning a bishop who removes a man from communion who says he has confessed to the bishop alone his crime. It also seemed good that if on any occasion a bishop said that someone had confessed to him alone a personal crime, and that the man now denies it; let not the bishop think that any slight is laid upon him if he is not believed on his own word alone, although he says he is not willing to communicate with the man so denying through a scruple of his own conscience. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.cxxxiii.html | 29 | Rome | Regional Synod | |||
| 869 | Council at Carthage | 419 | 133 | Latin Canon CXXXIII. That a bishop should not rashly deprive anyone of communion. As long as his own bishop will not communicate with one excommunicated, the other bishops should have no communion with that bishop, that the bishop may be more careful not to charge anyone with what he cannot prove by documentary evidence to others. Bishop Aurelius said: According to the statutes of this whole assembled council, and the opinion of my littleness, it seems good to make an end of all the matters of the whole of the before-manifested title, and let the ecclesiastical acts receive the discussion of the present day’s constitution. And what things have not yet been expressed (“treated of” in the Greek) we shall write on the next day through our brethren, Bishop Faustinus and the Presbyters Philip and Asellus to our venerable brother and fellow-bishop Boniface; and they gave their assent in writing. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.cxxxiv.html | 29 | Rome | Regional Synod | |||
| 870 | Council at Carthage | 419 | 134 | (Greek cxxxiv.) That a bishop should not rashly deprive anyone of communion. As long as his own bishop will not communicate with one excommunicated, the other bishops should have no communion with that bishop, that the bishop may be more careful not to charge anyone with what he cannot prove by documentary evidence to others. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.cxxxiv.html | 29 | Rome | Regional Synod | |||
| 871 | Council at Carthage | 419 | 135 | (Greek cxxxv.) Bishop Aurelius said: According to the statutes of this whole assembled council, and the opinion of my littleness, it seems good to make an end of all the matters of the whole of the before-manifested title, and let the ecclesiastical acts receive the discussion of the present day’s constitution. And what things have not yet been expressed (“treated of” in the Greek) we shall write on the next day through our brethren, Bishop Faustinus and the Presbyters Philip and Asellus to our venerable brother and fellow-bishop Boniface; and they gave their assent in writing. Here beginneth the letter directed from the whole African Council to Boniface, bishop of the City of Rome, by Faustinus the bishop, and Philip and Asellus the presbyters, legates of the Roman Church. To the most blessed lord, and our honourable brother Boniface, Aurelius, Valentine of the primatial See of Numidia, and others present with us to the number of 217 from the whole council in Africa. Since it has pleased the Lord that our humility should write concerning those things which with us our holy brethren, Faustinus a fellow-bishop and Philip and Asellus, fellow presbyters, have done, not to the bishop Zosimus of blessed memory, from whom they brought commands and letters to us, but to your holiness, who art constituted in his room by divine authority, we ought briefly to set forth what has been determined upon by mutual consent; not indeed those things which are contained in the prolix volumes of the acts, in which, while charity was preserved, yet we loitered not without some little labour of altercation, deliberating those things in the acts which now pertain to the cause. However the more gratefully would he have received this news as he would have seen a more peaceful ending of the matter, my lord and brother, had he been still in the body! Apiarius the presbyter, concerning whose ordination, excommunication, and appeal no small scandal arose not only at Sicca but also in the whole African Church, has been restored to communion upon his seeking pardon for all his sins. First our fellow bishop Urban of Sicca doubtless corrected whatever in him seemed to need correction. For there should have been kept in mind the peace and quiet of the Church not only in the present but also in the future, since so many evils of such a kind had gone before, that it was incumbent to take care that like or even graver evils should be prevented thereafter. It seemed good to us that the presbyter Apiarius should be removed from the church of Sicca, retaining only the honour of his grade, and that he should exercise the office of the presbyterate wherever else he wished and could, having received a letter to this effect. This we granted without difficulty at his own petition made in a letter. But truly before this case should be thus closed, among other things which we were treating of in daily discussions, the nature of the case demanded that we should ask our brothers, Faustinus our fellow bishop, and Philip and Asellus our fellow presbyters, to set forth what they had been enjoined to treat of with us that they might be inserted in the ecclesiastical acts. And they proceeded to make a verbal statement, but when we earnestly asked that they would present it rather in writing, then they produced the Commonitory. This was read to us and also set down in the acts, which they are bringing with them to you. In this they were bidden to treat of four things with us, first concerning the appeal of bishops to the Pontiff of the Roman Church, second that bishops should not unbecomingly be sailing to court, thirdly concerning the treating the causes of presbyters and deacons by contiguous bishops, if they had been wrongly excommunicated by their own, and fourthly concerning the bishop Urban who should be excommunicated or even sent to Rome, unless he should have corrected what seemed to need correction. Of all which things concerning the first and third, that is that it is allowed to bishops to appeal to Rome and that the causes of clerics should be settled by the bishops of their own provinces, already last year we have taken pains to insinuate, in our letter to the same bishop Zosimus of venerable memory, that we were willing to observe these provisions for a little while without any injury to him, until the search for the statutes of the Council of Nice had been finished. And now we ask of your holiness that you would cause to be observed by us the acts and constitutions of our fathers at the Council of Nice, and that you cause to be exercised by you there, those things which they brought in the commonitory: that is to say, If a bishop shall have been accused, etc. [Here follows Canon vii. of Sardica.] Item concerning presbyters and deacons. If any bishop has been quickly angered, etc. [Here follows Canon xvii. of Sardica.] These are the things which have been inserted in the acts until the arrival of the most accurate copies of the Nicene Council, which things, if they are contained there (as in the Commonitory, which our brethren directed to us from the Apostolic See alleged) and be even kept according to that order by you in Italy, in no way could we be compelled either to endure such treatment as we are unwilling to mention or could suffer what is unbearable:486 but we believe, through the mercy of our Lord God, while your holiness presides over the Roman Church, we shall not have to suffer that pride (istum typhum passuri). And there will be kept toward us, what should be kept with brotherly love to us who are making no dispute. You will also perceive according to the wisdom and the justice which the most Highest has given thee, what should be observed,487 if perchance the canons of the Council of Nice are other [than you suppose]. For although we have read very many copies, yet never have we read in the Latin copies that there were any such decrees as are contained in the commonitory before mentioned. So too, because we can find them in no Greek text here, we have desired that there should be brought to us from the Eastern Churches copies of the decrees, for it is said that there correct copies of the decrees are to be found. For which end we beg your reverence, that you would deign yourself also to write to the pontiffs of these parts, that is of the churches of Antioch, Alexandria, and Constantinople,488 and to any others also if it shall please your holiness, that thence there may come to us the same canons decreed by the Fathers in the city of Nice, and thus you would confer by the help of the Lord this most great benefit upon all the churches of the West. For who can doubt that the copies of the Nicene Council gathered in the Greek empire are most accurate, which although brought together from so diverse and from such noble Greek churches are found to agree when compared together? And until this be done, the provisions laid down to us in the Commonitory aforesaid, concerning the appeals of bishops to the pontiff of the Roman Church and concerning the causes of clerics which should be terminated by the bishops of their own provinces, we are willing to allow to be observed until the proof arrives and we trust your blessedness will help us in this according to the will of God. The rest of the matters treated and defined in our synod, since the aforesaid brethren, our fellow bishop Faustinus, and the presbyters Philip and Asellus are carrying the acts with them, if you deign to receive them, will make known to your holiness. And they signed. Our Lord keep thee to us for many years, most blessed brother. Alypius, Augustine, Possidius, Marinus and the rest of the bishops (217) also signed. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.cxxxiv.html | 29 | Rome | Regional Synod | |||
| 872 | Council at Carthage | 419 | 134 | Latin Canon CXXXIV. Here beginneth the letter directed from the whole African Council to Boniface, bishop of the City of Rome, by Faustinus the bishop, and Philip and Asellus the presbyters, legates of the Roman Church. To the most blessed lord, and our honourable brother Boniface, Aurelius, Valentine of the primatial See of Numidia, and others present with us to the number of from the whole council in Africa. Since it has pleased the Lord that our humility should write concerning those things which with us our holy brethren, Faustinus a fellow-bishop and Philip and Asellus, fellow presbyters, have done, not to the bishop Zosimus of blessed memory, from whom they brought commands and letters to us, but to your holiness, who art constituted in his room by divine authority, we ought briefly to set forth what has been determined upon by mutual consent; not indeed those things which are contained in the prolix volumes of the acts, in which, while charity was preserved, yet we loitered not without some little labour of altercation, deliberating those things in the acts which now pertain to the cause. However the more gratefully would he have received this news as he would have seen a more peaceful ending of the matter, my lord and brother, had he been still in the body! Apiarius the presbyter, concerning whose ordination, excommunication, and appeal no small scandal arose not only at Sicca but also in the whole African Church, has been restored to communion upon his seeking pardon for all his sins. First our fellow bishop Urban of Sicca doubtless corrected whatever in him seemed to need correction. For there should have been kept in mind the peace and quiet of the Church not only in the present but also in the future, since so many evils of such a kind had gone before, that it was incumbent to take care that like or even graver evils should be prevented thereafter. It seemed good to us that the presbyter Apiarius should be removed from the church of Sicca, retaining only the honour of his grade, and that he should exercise the office of the presbyterate wherever else he wished and could, having received a letter to this effect. This we granted without difficulty at his own petition made in a letter. But truly before this case should be thus closed, among other things which we were treating of in daily discussions, the nature of the case demanded that we should ask our brothers, Faustinus our fellow bishop, and Philip and Asellus our fellow presbyters, to set forth what they had been enjoined to treat of with us that they might be inserted in the ecclesiastical acts. And they proceeded to make a verbal statement, but when we earnestly asked that they would present it rather in writing, then they produced the Commonitory. This was read to us and also set down in the acts, which they are bringing with them to you. In this they were bidden to treat of four things with us, first concerning the appeal of bishops to the Pontiff of the Roman Church, second that bishops should not unbecomingly be sailing to court, thirdly concerning the treating the causes of presbyters and deacons by contiguous bishops, if they had been wrongly excommunicated by their own, and fourthly concerning the bishop Urban who should be excommunicated or even sent to Rome, unless he should have corrected what seemed to need correction. Of all which things concerning the first and third, that is that it is allowed to bishops to appeal to Rome and that the causes of clerics should be settled by the bishops of their own provinces, already last year we have taken pains to insinuate, in our letter to the same bishop Zosimus of venerable memory, that we were willing to observe these provisions for a little while without any injury to him, until the search for the statutes of the Council of Nice had been finished. And now we ask of your holiness that you would cause to be observed by us the acts and constitutions of our fathers at the Council of Nice, and that you cause to be exercised by you there, those things which they brought in the commonitory: that is to say, If a bishop shall have been accused, etc. [Here follows Canon vii. of Sardica.] Item concerning presbyters and deacons. If any bishop has been quickly angered, etc. [Here follows Canon xvii. of Sardica.] These are the things which have been inserted in the acts until the arrival of the most accurate copies of the Nicene Council, which things, if they are contained there (as in the Commonitory, which our brethren directed to us from the Apostolic See alleged) and be even kept according to that order by you in Italy, in no way could we be compelled either to endure such treatment as we are unwilling to mention or could suffer what is unbearable: but we believe, through the mercy of our Lord God, while your holiness presides over the Roman Church, we shall not have to suffer that pride (istum typhum passuri). And there will be kept toward us, what should be kept with brotherly love to us who are making no dispute. You will also perceive according to the wisdom and the justice which the most Highest has given thee, what should be observed,487 if perchance the canons of the Council of Nice are other [than you suppose]. For although we have read very many copies, yet never have we read in the Latin copies that there were any such decrees as are contained in the commonitory before mentioned. So too, because we can find them in no Greek text here, we have desired that there should be brought to us from the Eastern Churches copies of the decrees, for it is said that there correct copies of the decrees are to be found. For which end we beg your reverence, that you would deign yourself also to write to the pontiffs of these parts, that is of the churches of Antioch, Alexandria, and Constantinople,488 and to any others also if it shall please your holiness, that thence there may come to us the same canons decreed by the Fathers in the city of Nice, and thus you would confer by the help of the Lord this most great benefit upon all the churches of the West. For who can doubt that the copies of the Nicene Council gathered in the Greek empire are most accurate, which although brought together from so diverse and from such noble Greek churches are found to agree when compared together? And until this be done, the provisions laid down to us in the Commonitory aforesaid, concerning the appeals of bishops to the pontiff of the Roman Church and concerning the causes of clerics which should be terminated by the bishops of their own provinces, we are willing to allow to be observed until the proof arrives and we trust your blessedness will help us in this according to the will of God. The rest of the matters treated and defined in our synod, since the aforesaid brethren, our fellow bishop Faustinus, and the presbyters Philip and Asellus are carrying the acts with them, if you deign to receive them, will make known to your holiness. And they signed.489 Our Lord keep thee to us for many years, most blessed brother. Alypius, Augustine, Possidius, Marinus and the rest of the bishops (217) also signed. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.cxxxv.html | 29 | Rome | Regional Synod | |||
| 873 | Council at Carthage | 419 | 135 | Latin Canon CXXXV. Here begin the rescripts to the African Council from Cyril bishop of Alexandria in which he sends the authentic proceedings of the Nicene Council,490translated from the Greek by Innocent the presbyter: these letters with the same Nicene council were also sent through the aforementioned presbyter Innocent and by Marcellus a subdeacon of the Church of Carthage, to the holy Boniface, bishop of the Roman Church, on the sixth day before the calends of December in the year 419. To the most honourable lords, our holy brethren and fellow bishops, Aurelius, Valentinus, as well as to the whole holy synod met in Carthage, Cyril salutes your holiness in God. I have received with all joy at the hands of our son, the presbyter Innocent, the letters of your reverence so full of piety, in which you express the hope that we will send you most accurate copies of the decrees of the holy Fathers at the Synod held at Nice the metropolis of Bithynia from the archives of our church; with our own certificate of accuracy attached thereto. In answer to which request, most honourable lords and brethren, I have thought it necessary to send to you, with our compliments, by our son, Innocent the presbyter, the bearer of these, most faithful copies of the decisions of the synod held at Nice in Bithynia. And when ye have sought in the history of the church, you will find them there also. Concerning Easter, as you have written, we announce to you that we shall celebrate it on the xviiith before the calends of May of the next indiction. The subscription. May God and our Lord preserve your holy synod as we desire, dear brethren. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.cxxxvi.html | 29 | Rome | Regional Synod | |||
| 874 | Council at Carthage | 419 | 0 | Here begin the rescripts to the African Council from Cyril bishop of Alexandria in which he sends the authentic proceedings of the Nicene Council,490translated from the Greek by Innocent the presbyter: these letters with the same Nicene council were also sent through the aforementioned presbyter Innocent and by Marcellus a subdeacon of the Church of Carthage, to the holy Boniface, bishop of the Roman Church, on the sixth day before the calends of December in the year 419. To the most honourable lords, our holy brethren and fellow bishops, Aurelius, Valentinus, as well as to the whole holy synod met in Carthage, Cyril salutes your holiness in God. I have received with all joy at the hands of our son, the presbyter Innocent, the letters of your reverence so full of piety, in which you express the hope that we will send you most accurate copies of the decrees of the holy Fathers at the Synod held at Nice the metropolis of Bithynia from the archives of our church; with our own certificate of accuracy attached thereto. In answer to which request, most honourable lords and brethren, I have thought it necessary to send to you, with our compliments, by our son, Innocent the presbyter, the bearer of these, most faithful copies of the decisions of the synod held at Nice in Bithynia. And when ye have sought in the history of the church, you will find them there also. Concerning Easter, as you have written, we announce to you that we shall celebrate it on the xviiith before the calends of May of the next indiction. The subscription. May God and our Lord preserve your holy synod as we desire, dear brethren. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.cxxxvi.html | 29 | Rome | Regional Synod | |||
| 875 | Council at Carthage | 419 | 136 | Here beginneth the letter of Atticus, bishop of Constantinople to the same. To our holy lords, and rightly most blessed brethren and fellow bishops, Aurelius, Valentine, and493 to the other beloved ones met together in the Synod held at Carthage, Atticus the bishop. By our son Marcellus the subdeacon, I have received with all thanksgiving the writings of your holiness, praising the Lord that I enjoyed the blessing of so many of my brethren. O my lords and most blessed brethren, ye have written asking me to send you most accurate copies of the canons enacted at the city of Nice, the metropolis of Bithynia, by the Fathers for the exposition of the faith. And who is there that would deny to his brethren the common faith, or the statutes decreed by the Fathers. Wherefore by the same son of mine, Marcellus, your subdeacon, who was in great haste, I have sent to you the canons in full as they were adopted by the Fathers in the city of Nice; and I ask of you that your holy synod would have me much in your prayers. The subscription. May our God keep your sanctity, as we desire, most holy brethren. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.cxxxvii.html | 29 | Rome | Regional Synod | |||
| 876 | Council at Carthage | 419 | 0 | To our holy lords, and rightly most blessed brethren and fellow bishops, Aurelius, Valentine, and to the other beloved ones met together in the Synod held at Carthage, Atticus the bishop. By our son Marcellus the subdeacon, I have received with all thanksgiving the writings of your holiness, praising the Lord that I enjoyed the blessing of so many of my brethren. O my lords and most blessed brethren, ye have written asking me to send you most accurate copies of the canons enacted at the city of Nice, the metropolis of Bithynia, by the Fathers for the exposition of the faith. And who is there that would deny to his brethren the common faith, or the statutes decreed by the Fathers. Wherefore by the same son of mine, Marcellus, your subdeacon, who was in great haste, I have sent to you the canons in full as they were adopted by the Fathers in the city of Nice; and I ask of you that your holy synod would have me much in your prayers. The subscription. May our God keep your sanctity, as we desire, most holy brethren. Here begin the examples of the Nicene Council, sent on the sixth day before the calends of December in the year after the consulate of the most glorious emperor Honorius for the XIIth time, and Theodosius for the IXth time, Augustuses, to Boniface the bishop of the City of Rome. We believe in one God etc.…the Catholic and Apostolic Church anathematizes them. To this symbol of the faith there were also annexed copies of the statutes of the same Nicene Councils from the aforenamed pontiffs, in all respects as are contained above; which we do not think it necessary to write out here again. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.cxxxvii.html | 29 | Rome | Regional Synod | |||
| 877 | Council at Carthage | 419 | 137 | Here begin the examples of the Nicene Council, sent on the sixth day before the calends of December in the year 419, after the consulate of the most glorious emperor Honorius for the XIIth time, and Theodosius for the IXth time, Augustuses, to Boniface the bishop of the City of Rome. We believe in one God etc.…the Catholic and Apostolic Church anathematizes them. To this symbol of the faith there were also annexed copies of the statutes of the same Nicene Councils from the aforenamed pontiffs, in all respects as are contained above; which we do not think it necessary to write out here again. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.cxxxviii.html | 29 | Rome | Regional Synod | |||
| 878 | Council at Carthage | 419 | 138 | Here beginneth the epistle of the African synod to Pope Celestine, bishop of the City of Rome. To the lord and most beloved and our honourable brother Celestine, Aurelius, Palatinus, Antony, Totus, Servusdei, Terentius, Fortunatus, Martin, Januarius, Optatus, Ceticius, Donatus, Theasius, Vincent, Fortunatian, and the rest of us, assembled at Carthage in the General Council of Africa. We could wish that, like as your Holiness intimated to us, in your letter sent by our fellow presbyter Leo, your pleasure at the arrival of Apiarius, so we also could send to you these writings with pleasure respecting his clearing. Then in truth both our own satisfaction, and yours of late would be more reasonable; nor would that lately expressed by you concerning the hearing of him then to come, as well as that already past, seem hasty and inconsiderate. Upon the arrival, then, of our holy Brother and fellow-Bishop Faustinus, we assembled a council, and believed that he was sent with that man, in order that, as he [Apiarius] had before been restored to the presbyterate by his assistance, so now he might with his exertions be cleared of the very great crimes charged against him by the inhabitants of Tabraca. But the due course of examination in our council discovered in him such great and monstrous crimes as to overbear even Faustinus, who acted rather as an advocate of the aforementioned person than as a judge, and to prevail against what was more the zeal of a defender, than the justice of an inquirer. For first he vehemently opposed the whole assembly, inflicting on us many injuries, under pretence of asserting the privileges of the Roman Church, and wishing that he should be received into communion by us, on the ground that your Holiness, believing him to have appealed, though unable to prove it, had restored him to communion. But this we by no means allowed, as you will also better see by reading the acts. After however, a most laborious inquiry carried on for three days, during which in the greatest affliction we took cognizance of various charges against him, God the just Judge, strong and long suffering, cut short by a sudden stroke both the delays of our fellow-bishop Faustinus and the evasions of Apiarius himself, by which he was endeavouring to veil his foul enormities. For his strong and shameless obstinacy was overcome, by which he endeavoured to cover, through an impudent denial, the mire of his lusts, and God so wrought upon his conscience and published, even to the eyes of men, the secret crimes which he was already condemning in that man’s heart, a very sty of wickedness, that, after his false denial he suddenly burst forth into a confession of all the crimes he was charged with, and at length convicted himself of his own accord of all infamies beyond belief, and changed to groans even the hope we had entertained, believing and desiring that he might be cleared from such shameful blots, except indeed that it was so far a relief to our sorrow, that he had delivered us from the labour of a longer inquiry, and by confession had applied some sort of remedy to his own wounds, though, lord and brother, it was unwilling, and done with a struggling conscience. Premising, therefore, our due regards to you, we earnestly conjure you, that for the future you do not readily admit to a hearing persons coming hence, nor choose to receive to your communion those who have been excommunicated by us, because you, venerable Sir, will readily perceive that this has been prescribed even by the Nicene council. For though this seems to be there forbidden in respect of the inferior clergy, or the laity, how much more did it will this to be observed in the case of bishops, lest those who had been suspended from communion in their own Province might seem to be restored to communion hastily or unfitly by your Holiness. Let your Holiness reject, as is worthy of you, that unprincipled taking shelter with you of presbyters likewise, and the inferior clergy, both because by no ordinance of the Fathers hath the Church of Africa been deprived of this authority, and the Nicene decrees have most plainly committed not only the clergy of inferior rank, but the bishops themselves to their own Metropolitans. For they have ordained with great wisdom and justice, that all matters should be terminated in the places where they arise; and did not think that the grace of the Holy Spirit would be wanting to any Province, for the bishops of Christ (Sacerdotibus) wisely to discern, and firmly to maintain the right: especially since whosoever thinks himself wronged by any judgment may appeal to the council of his Province, or even to a General Council [i.e. of Africa] unless it be imagined that God can inspire a single individual with justice, and refuse it to an innumerable multitude of bishops (sacerdotum) assembled in council. And how shall we be able to rely on a sentence passed beyond the sea, since it will not be possible to send thither the necessary witnesses, whether from the weakness of sex, or advanced age, or any other impediment? For that your Holiness should send any on your part we can find ordained by no council of Fathers. Because with regard to what you have sent us by the same our brother bishop Faustinus, as being contained in the Nicene Council, we can find nothing of the kind in the more authentic copies of that council, which we have received from the holy Cyril our brother, Bishop of the Alexandrine Church, and from the venerable Atticus the Prelate of Constantinople, and which we formerly sent by Innocent the presbyter, and Marcellus the subdeacon through whom we received them, to Boniface the Bishop, your predecessor of venerable memory. Moreover whoever desires you to delegate any of your clergy to execute your orders, do not comply, lest it seem that we are introducing the pride of secular dominion into the Church of Christ which exhibiteth to all that desire to see God the light of simplicity and the day of humility. For now that the miserable Apiarius has been removed out of the Church of Christ for his horrible crimes, we feel confident respecting our brother Faustinus, that through the uprightness and moderation of your Holiness, Africa, without violating brotherly charity, will by no means have to endure him any longer. Lord and brother, may our Lord long preserve your Holiness to pray for us. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.cxxxix.html | 29 | Rome | Regional Synod | |||
| 879 | Council at Carthage | 419 | 0 | Here beginneth the epistle of the African synod to Pope Celestine, bishop of the City of Rome. To the lord and most beloved and our honourable brother Celestine, Aurelius, Palatinus, Antony, Totus, Servusdei, Terentius, Fortunatus, Martin, Januarius, Optatus, Ceticius, Donatus, Theasius, Vincent, Fortunatian, and the rest of us, assembled at Carthage in the General Council of Africa. We could wish that, like as your Holiness intimated to us, in your letter sent by our fellow presbyter Leo, your pleasure at the arrival of Apiarius, so we also could send to you these writings with pleasure respecting his clearing. Then in truth both our own satisfaction, and yours of late would be more reasonable; nor would that lately expressed by you concerning the hearing of him then to come, as well as that already past, seem hasty and inconsiderate. Upon the arrival, then, of our holy Brother and fellow-Bishop Faustinus, we assembled a council, and believed that he was sent with that man, in order that, as he [Apiarius] had before been restored to the presbyterate by his assistance, so now he might with his exertions be cleared of the very great crimes charged against him by the inhabitants of Tabraca. But the due course of examination in our council discovered in him such great and monstrous crimes as to overbear even Faustinus, who acted rather as an advocate of the aforementioned person than as a judge, and to prevail against what was more the zeal of a defender, than the justice of an inquirer. For first he vehemently opposed the whole assembly, inflicting on us many injuries, under pretence of asserting the privileges of the Roman Church, and wishing that he should be received into communion by us, on the ground that your Holiness, believing him to have appealed, though unable to prove it, had restored him to communion. But this we by no means allowed, as you will also better see by reading the acts. After however, a most laborious inquiry carried on for three days, during which in the greatest affliction we took cognizance of various charges against him, God the just Judge, strong and long suffering, cut short by a sudden stroke both the delays of our fellow-bishop Faustinus and the evasions of Apiarius himself, by which he was endeavouring to veil his foul enormities. For his strong and shameless obstinacy was overcome, by which he endeavoured to cover, through an impudent denial, the mire of his lusts, and God so wrought upon his conscience and published, even to the eyes of men, the secret crimes which he was already condemning in that man’s heart, a very sty of wickedness, that, after his false denial he suddenly burst forth into a confession of all the crimes he was charged with, and at length convicted himself of his own accord of all infamies beyond belief, and changed to groans even the hope we had entertained, believing and desiring that he might be cleared from such shameful blots, except indeed that it was so far a relief to our sorrow, that he had delivered us from the labour of a longer inquiry, and by confession had applied some sort of remedy to his own wounds, though, lord and brother, it was unwilling, and done with a struggling conscience. Premising, therefore, our due regards to you, we earnestly conjure you, that for the future you do not readily admit to a hearing persons coming hence, nor choose to receive to your communion those who have been excommunicated by us, because you, venerable Sir, will readily perceive that this has been prescribed even by the Nicene council. For though this seems to be there forbidden in respect of the inferior clergy, or the laity, how much more did it will this to be observed in the case of bishops, lest those who had been suspended from communion in their own Province might seem to be restored to communion hastily or unfitly by your Holiness. Let your Holiness reject, as is worthy of you, that unprincipled taking shelter with you of presbyters likewise, and the inferior clergy, both because by no ordinance of the Fathers hath the Church of Africa been deprived of this authority, and the Nicene decrees have most plainly committed not only the clergy of inferior rank, but the bishops themselves to their own Metropolitans. For they have ordained with great wisdom and justice, that all matters should be terminated in the places where they arise; and did not think that the grace of the Holy Spirit would be wanting to any Province, for the bishops of Christ (Sacerdotibus) wisely to discern, and firmly to maintain the right: especially since whosoever thinks himself wronged by any judgment may appeal to the council of his Province, or even to a General Council [i.e. of Africa] unless it be imagined that God can inspire a single individual with justice, and refuse it to an innumerable multitude of bishops (sacerdotum) assembled in council. And how shall we be able to rely on a sentence passed beyond the sea, since it will not be possible to send thither the necessary witnesses, whether from the weakness of sex, or advanced age, or any other impediment? For that your Holiness should send any on your part we can find ordained by no council of Fathers. Because with regard to what you have sent us by the same our brother bishop Faustinus, as being contained in the Nicene Council, we can find nothing of the kind in the more authentic copies of that council, which we have received from the holy Cyril our brother, Bishop of the Alexandrine Church, and from the venerable Atticus the Prelate of Constantinople, and which we formerly sent by Innocent the presbyter, and Marcellus the subdeacon through whom we received them, to Boniface the Bishop, your predecessor of venerable memory. Moreover whoever desires you to delegate any of your clergy to execute your orders, do not comply, lest it seem that we are introducing the pride of secular dominion into the Church of Christ which exhibiteth to all that desire to see God the light of simplicity and the day of humility. For now that the miserable Apiarius has been removed out of the Church of Christ for his horrible crimes, we feel confident respecting our brother Faustinus, that through the uprightness and moderation of your Holiness, Africa, without violating brotherly charity, will by no means have to endure him any longer. Lord and brother, may our Lord long preserve your Holiness to pray for us. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.iv.iv.cxxxix.html | 29 | Rome | Regional Synod | |||
| 880 | Council of Constantinople (under Nectarius/Theophilus) | 394 | 0 | In the consulate of our most religious and beloved-of-God Emperors, Flavius Arcadius Augustus, for the third time, and Honorius for the second time, on the third day before the calends of October, in the baptistery of the most holy church of Constantinople, when the most holy bishops had taken their seats [here follow the names], Nectarius, the bishop of Constantinople, said: Since by the grace of God this synod has met in this holy place, if the synod of my holy brethren and fellow ministers in holy things thinks good, since I see our brothers Bagadius and Agapius, who contend between themselves about the bishopric of Bostra, are also present, let these begin to set forth their mutual rights. And after some things had been done by them for the sake of this cause, and it had been shewn that the afore-named Bagadius was deposed by only two bishops, both of whom were dead, Arabianus, bishop of Ancyra, said: Not on account of this judgment, but fearing henceforth for my whole life, I desire the holy Synod to make a decree, whether or no, a bishop can be deposed by only two bishops, and whether the Metropolitan is absent or not, without prejudice to the present cause. For I fear that some, taking their power from these acts, may dare to attempt such things. I wish therefore your response. Nectarius, the bishop of Constantinople, said: The most religious bishop Arabianus hath spoken most laudably. But since it is impossible to go backward in judgment, let us, without condemning that which is past, establish things for the future. Arabianus, bishop of Ancyra, said: The synod of blessed fathers who met at Nice condemns what has taken place, for it orders that not less than three shall ordain, nor even so without the metropolitan. But of the future I, full of fear, have made this question. I would wish therefore that you would say clearly and without delay or doubt, that a bishop could not, according to the decree of the Synod of Nice, lawfully be ordained or deposed by two men. And, after some further debate, Theophilus, the bishop of Alexandria, said: Against those who have gone forth, no sentence of indignation can be pronounced, since those to be condemned were not present. But if any one were to consider those who are to be deposed in future, it seems to me that not only these ought to assemble, but so far as possible all the other provincials, that by the sentence of many there may be rendered a more accurate condemnation of him who is present and is being judged, and who deserves deposition. Nectarius, the bishop of Constantinople, said: Since, the controversy is concerning legitimate institutions and decrees, it follows that nothing must be decreed on account of personal causes. Wherefore as the most holy bishop Arabianus has said, wishing to make the future certain, the sentence of the most holy bishop Theophilus hath consistently and considerately decreed that for the future it shall be lawful not even for three, far less for two bishops to depose him who is examined as a defendant: but by the sentence of the greater synod and of the bishops of the province, according to the Apostolic Canons. Flavian, the bishop of Antioch, said: What things the most holy bishop Nectarius, and the most holy bishop Theophilus have set forth are clearly right. And all the ecclesiastics agreed with these. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.v.iii.html | 31 | Constantinople | ||||
| 881 | Council of Carthage (under Cyprian) | 257 | 0 | Baptism | Cyprian, Liberalis, Caldonius, etc., to their brethren Januarius, etc. Greeting. When we were together in council, dearest brethren, we read the letter which you addressed to us respecting those who are thought to be baptized by heretics and schismatics, whether, when they come to the one true Catholic Church, they ought to be baptized. Wherein, although ye yourselves also hold the Catholic rule in its truth and fixedness, yet since, out of our mutual affection, ye have thought good to consult us, we deliver not our sentence as though new but, by a kindred harmony, we unite with you in that long since settled by our predecessors, and observed by us; thinking, namely, and holding for certain, that no one can be baptized without the Church, in that there is one Baptism appointed in the holy Church, and it is written, the Lord himself speaking, “They have forsaken me, the Fountain of living water, and hewed them out broken cisterns that can hold no water.” Again, holy Scripture admonishes us, and says, “Keep thee from the strange water, and drink not from a fountain of strange water.” The water then must first be cleansed and sanctified by the priest, that it may be able, by Baptism therein, to wash away the sins of the baptized, for the Lord says by the prophet Ezekiel, “Then will I sprinkle clean water upon you, and ye shall be cleansed from all your filthiness, and from all your idols will I cleanse you; a new heart also will I give you, and a new spirit will I put within you.” But how can he cleanse and sanctify the water, who is himself unclean, and with whom the Spirit is not? whereas the Lord says in Numbers, “And whatsoever the unclean person toucheth shall be unclean.” Or how can he that baptizeth give remission of sins to another, who cannot himself free himself from his own sins, out of the Church? Moreover, the very interrogatory which is put in Baptism, is a witness of the truth. For when we say, “Dost thou believe in eternal life, and remission of sins through the holy Church?” we mean, that remission of sins is not given, except in the Church; but that, with heretics, where the Church is not, sins cannot be remitted. They, therefore, who claim that heretics can baptize, let them either change the interrogatory, or maintain the truth; unless indeed they ascribe a Church also to those who they contend have Baptism. Anointed also must he of necessity be, who is baptized, that having received the chrism—that is, unction, he may be the anointed of God, and have within him the grace of Christ. Moreover, it is the Eucharist through which the baptized are anointed, the oil sanctified on the altar. But he cannot sanctify the creature of oil, who has neither altar nor church. Whence neither can the spiritual unction be with heretics, since it is acknowledged that the oil cannot be sanctified nor the Eucharist celebrated among them. But we ought to know and remember that it is written, “Let not the oil of a sinner anoint my head;” which the Holy Ghost forewarned in the Psalms, lest any, quitting the track, and wandering out of the path of truth, be anointed by heretics and adversaries of Christ. Moreover, when baptized, what kind of prayer can a profane priest and a sinner offer? in that it is written, “God heareth not a sinner; but if any man be a worshipper of God, and doeth his will, him he heareth.” But who can give what himself hath not? or how can he perform spiritual acts, who hath himself lost the Holy Spirit? Wherefore he is to be baptized and received, who comes uninitiated to the Church, that within he may be hallowed through the holy; for it is written, “Be ye holy, for I am holy, saith the Lord.” So that he who has been seduced into error and washed without should, in the true Baptism of the Church, put off this very thing also; that he, a man coming to God, while seeking for a priest, fell, through the deceit of error, upon one profane. But to acknowledge any case where they have baptized, is to approve the baptism of heretics and schismatics. For neither can part of what they do be void and part avail. If he could baptize, he could also give the Holy Ghost. But if he cannot give the Holy Ghost because, being set without, he is not with the Holy Ghost, neither can he baptize any that cometh: for that there is both one Baptism, and one Holy Ghost, and one Church, founded by Christ the Lord upon Peter, through an original and principle of unity; so it results, that since all among them is void and false, nothing that they have done ought to be approved by us. For what can be ratified and confirmed by God, which they do whom the Lord calls his enemies and adversaries, propounding in his Gospel, “He that is not with me, is against me; and he that gathereth not with me, scattereth.” And the blessed Apostle John also, keeping the commandments and precepts of the Lord, has written in his Epistle, “Ye have heard that Antichrist shall come; even now are there many Antichrists, whereby we know that it is the last time. They went out from us, but were not of us; for if they had been of us, they would no doubt have continued with us.” Whence we, too, ought to infer and consider, whether they who are the adversaries of the Lord, and are called Antichrists, can give the grace of Christ. Wherefore we who are with the Lord, and who hold the unity of the Lord, and according to this vouchsafement administer his priesthood in the Church, ought to repudiate and reject and account as profane, whatever his adversaries and Antichrists do; and to those who, coming from error and wickedness, acknowledge the true faith of the one Church, we should impart the reality of unity and faith by all the sacraments of Divine grace. We bid you, dearest brethren, ever heartily farewell. | Schaff NPNF | https://ccel.org/ccel/schaff/npnf214/npnf214.xv.vi.iv.html | 32 | Rome | Local Synod |
Version history
2/23/2022 – Initial release. Data only includes Philip Schaff’s, “The Seven Ecumenical Councils” in the Nicene and Post-Nicene Fathers series.
8/10/2022 – Updates to table design. Added council type and accepted by fields. Removed notes field.